Culture

Forum Omnes "Benedict XVI. Reason and Faith" with Pablo Blanco, winner of the Ratzinger Prize 2023.

On December 14, the Villanova University of Madrid will host the Omnes Forum "Benedict XVI. La razón y la fe" which will feature Pablo Blanco Sarto, recently awarded the Ratzinger Prize 2023.

Maria José Atienza-December 1, 2023-Reading time: 2 minutes

On December 14, the Omnes Forum "Benedict XVI. Reason and Faith" will take place on December 14, with the participation as keynote speaker of Fr. Pablo Blanco Sartoprofessor of Dogmatic Theology at the University of Navarra and recently awarded the Ratzinger Prize 2023.

The meeting will be moderated by Juan Manuel Burgosphilosopher, founder and president of the Spanish Association of Personalism and the Ibero-American Association of Personalism. 

Pablo Blanco

Pablo Blanco is one of the most recognized experts on Benedict XVI today. He is a member of the editorial board of the Opera omnia from Joseph Ratzinger in Spanish in the BAC publishing house and has written, in addition to a biography of Benedict XVI, other titles such as Benedict XVI, the theologian pope, Joseph Ratzinger. Life and Theology, Benedict XVI and the Second Vatican Council. o The theology of Joseph Ratzinger.

In Omnes, Blanco has published numerous articles, among them The Magisterium of Benedict XVI o Hans Küng and Joseph Ratzinger, a difficult friendship.

Omnes Forum "Benedict XVI. Reason and Faith." will take place in person the next Thursday, December 14 at 19:00 h. at Universidad Villanueva (C/ Costa Brava 6. Madrid).

As a follower and reader of Omnes, we invite you to attend. If you would like to attend, please confirm your attendance by sending an email to [email protected](Prior registration is required)

The Forum, organized by Omnes, is sponsored by CARF Foundationand the Banco Sabadell.

Evangelization

The English martyrs, persecuted for being Catholics

On December 1, several of the martyrs of England and Wales during the Elizabethan period were tortured and cruelly executed.

Loreto Rios-December 1, 2023-Reading time: 4 minutes

The story of "the forty martyrs of England and Wales", both lay and religious, canonized by Paul VI on October 25, 1970, is framed within the religious persecution that took place in England during the 16th century, after Henry VIII separated from the Catholic Church in 1534 in order to divorce his wife, Catherine of Aragon, and marry Anne Boleyn.

Some of them were executed on December 1.

St. Alexander Briant

St. Alexander Briant was born in Somerset, England, in 1556. He converted to Catholicism while studying at Oxford University. Later, in 1577, he left his native country to continue his studies in Douai, France. In this city a university had recently been founded to train "recusant" priests (those who refused to adopt the state religion of England, Anglicanism), because Queen Elizabeth I had established harsh penal laws against Catholics.

Father Briant was ordained a priest in Cambrai (France) in 1578. Shortly thereafter, in 1579, he returned to England, where he served as a Catholic priest alongside Father Persons. Persons was one of the priests most wanted by the government and it was precisely while trying to capture him that Briant was found by chance and arrested. Two weeks later, he was transferred to the Tower of London, where he was cruelly tortured.

He was then transferred to a cell called "The Pit", where he was locked up in complete darkness for 8 days. He was subjected to other tortures, such as the rack: in addition to considering his writings "high treason", his executioners thought they would be able to extract from him the whereabouts of his father Persons.

During his captivity, the saint requested by letter, from prison, to enter the Society of Jesus. Moreover, in this letter he communicated to the Society that he had "his mind so firmly set on the Passion of Christ that he did not feel pain during the torment, but only afterwards," says the portal of the jesuits. For this reason, he is still considered a member of the Society today, even though he never formally became one.

Finally, St. Alexander Briant was hanged and quartered (while still alive), along with other fellow martyrs, on December 1, 1581. Before his execution, he made an act of faith as a Catholic and declared himself innocent "of any offense against the Queen, not only in fact, but even in thought." He was 25 years old.

These data are not extracted from any Catholic source, but from the Hetford CollegeAlexander Briant, of the University of Oxford. Father Alexander Briant was canonized by Paul VI on October 25, 1970.

St. Edmund Campion

Edmund Campion was born in London in 1540. He was one of the most prominent Oxford professors of the time and was ordained as an Anglican deacon in 1568. Due to his many followers, it was considered that he could be appointed Archbishop of Canterbury.

However, Campion had doubts regarding the legitimacy of the Anglican Church. Because of this conflict of conscience, he left Oxford in 1569. Finally, he became a Catholic in Douai (France) and in 1573 he left for Rome, where he entered the Society of Jesus.

In 1580, after taking his vows as a Jesuit and being ordained a priest in Prague, Edmund Campion was sent on a mission to England with Father Persons and Ralph Emerson in order to spiritually assist the English Catholics, who were forced to celebrate Mass in secret because all Catholic worship was forbidden by the government. In order to enter the country, he had to disguise himself as a jeweler. In England, he wrote a famous manifesto in which he explained that the mission was religious, not political. Many of the Catholics martyred during this period were accused of treason against Queen Elizabeth, passing off religious persecution as a political issue.

In these missions, the priests went incognito to the homes of Catholics. Campion "arrived during the day, preached and heard confessions in the evening, and finally celebrated Mass in the morning before leaving for his next assignment." indicates the website of the Society of Jesus.

During this time, St. Edmund Campion wrote "Rationes decem" ("Ten Reasons"), explaining why Catholicism was true and dismantling Anglicanism. Four hundred copies of this text were printed and widely read.

Shortly thereafter, in 1581, a "priest hunter" discovered his whereabouts and he was arrested along with two other clergymen. In the Tower of London, where he was imprisoned in "a cell so small that he could neither stand nor lie down," he suffered torture, although he refused to renounce Catholicism. His case reached Queen Elizabeth, who, due to Campion's great influence and his career at Oxford, offered him to be ordained as an Anglican priest, with the possibility of promotion, if he renounced Catholicism. However, Campion did not accept the offer. Subsequently, he was again tortured on the rack and accused of treason. Although Campion reiterated, on behalf of himself and the other arrested priests, that their mission was religious and not political, they were all sentenced to death by hanging and quartering. Upon hearing the sentence, the condemned priests sang the "Te Deum".

On the day of his execution, December 1, 1581, St. Edmund Campion forgave "those who had condemned him". Campion Hall in Oxford was named after him in commemoration, and, like his fellow martyrs, he was canonized by Pope Paul VI.

Other martyrs

These are just a few examples of English martyrs. There were also lay people condemned to death for hiding Catholic priests, such as St. Richard Langley, married and father of five children, who was beatified in 1929 by Pius XI, or St. Margaret Cliterow, a mother of a family, canonized with the "canonization of the priests".Forty martyrs from England and Wales" by Paul VI.

Memorial plaque at the site of the former "Tyburn Tree" ©Matt Brown

Generally, executions were carried out in Tyburnwhere today, near the place where the gallows used to stand, stands a cloistered convent founded in 1903.

Part of the mission of Tyburn Convent is to keep the memory of the Catholics who were executed there because of their faith. In addition, numerous relics are kept in the convent, and there is a small shrine dedicated to the martyrs who gave their lives there for Christ and his Church.

Christmas is not magic, it is divine.

What we celebrate at Christmas is that we have truly found the love of our life. A love that is unconditional, patient, compassionate and forever.

December 1, 2023-Reading time: 4 minutes

"Discover the magic of Christmas", "enjoy a magical Christmas", "immerse yourself in the magical world of Christmas"... Please, let's stop using this kind of slogans that confuse children and adults. There is nothing magical about Christmas, although it is a mystery. Let me explain:

Four weeks before the commemoration of the Birth of the Lord, the Church proposes a time of preparation that we call Advent; but the commercial Christmas, that month and a half that gets us to consume more than in the rest of the year, has taken the lead over the liturgical year and has advanced one or two more weeks the expectation of the feast with the lighting of lights, imported offers and all the paraphernalia that goes with it.

Extending this "magical" Christmas period manages, in an abracadabra, to balance the profit and loss accounts of many companies and to cheer up, as if by magic, the revenue of the municipalities that invest in lighting, street markets and leisure activities.

Relating Christmas and magic makes sense, because we all have deep down inside the childish desire to see our wishes fulfilled in an incredible way as when we found the gifts we had asked for in our letter.

At this time of the year, we have the illusion that "life" will grant us what we ask for, that "luck" will be with us and we will win the lottery, that a "fairy" will direct her magic wand towards us helping us to find the love of our life or that a "second class angel" will earn her wings helping us to solve that unsolvable problem in our own Bedford Falls.

The truth is that, as much as the romantic comedies that flood the platforms these days insist on showing us a happy time of the year, where everything turns out well in the end; when the holidays pass we will discover, once again, that the supposed "magic" of these dates is seen the trick like a bad conjurer of a fairground barrack.

And the illusion that seemed like it was going to make us happy forever ends up dissolving at the returns counter of department stores in front of clerks overwhelmed by having to assemble the next commercial claim.

Relating Christmas and magic makes sense, because the West has relegated the faith that once gave meaning to its traditions in favor of fantasy or superstition. In magic there is a perfect place for that "there will be something", in reference to transcendence.

We do not know very well what or how it will be, we do not know very well if they are angels or fairies or elves or elves, we do not know very well if our family or health are a gift from God or from life or from the government of the day, nor do we care to investigate much.

It was Chesterton who said that when you stop believing in God, you soon believe in anything. And we are proving that with this magical Christmas fever. 

Relating Christmas to magic makes sense, because one of the feasts of this liturgical season is the Epiphany, or manifestation of God to the magi. But beware, the word magician applied to those who came from the East to worship the child does not refer to supposed supernatural powers, but to their wisdom or broad scientific knowledge in times when astrology and astronomy had not been separated.

Therefore, to qualify Christmas as magical is to reduce it to glitter trails. Christmas is not magical, hey, it's divine! Jesus is not Houdini, nor David Copperfield, not even the fantastic Harry Potter or Doctor Strange. The Jesus who is born at Christmas is not an illusionist, he is God himself! Neither is he a magician like the magicians of the East, nor like the best scientists of today who amaze the world by mastering the laws of physics. He is not wise, he is the eternal Wisdom who, as the book of Proverbs poeticizes, "played with the ball of the earth" while Abba created space and time and ordered the galaxies and dark matter. 

What we celebrate at Christmas is that we have really won the lottery. Put a price, if not, at auction, on the eternal life that Jesus has given you. There are not millions to pay for it. 

What we celebrate at Christmas is that we have truly found the love of our life. A love that is unconditional, patient, compassionate and forever. A love that doesn't end after 90 minutes and the label of The End. A love to the point of giving one's life Who wouldn't want to let oneself be loved like this?  

What we celebrate at Christmas is that, truly, problems that seemed unsolvable have a solution. Because God, being born as man, rolls up his sleeves with us, gets into our mud and accompanies and helps us on our journey.

Christmas is not magic, but it is a mystery in the biblical sense, meaning that sign whose meaning is hidden. Isn't it admirable that behind that sign of a child wrapped in swaddling clothes and lying in a manger (something so unmagical, so ordinary) hides God himself offering to share his divinity with us? 

In these days of preparation for Christmas, while strolling along one of those beautifully decorated streets 

If you look into the eyes of that person walking next to you, your husband, your wife, your son, your granddaughter... You will discover in her gaze something much more magical than any amusement park papier-mâché decoration. It is a divine breath that lives inside her and that she will be able to see inside you. That is the mystery that we are going to celebrate and that remains hidden to so many, the admirable exchange between God and the human being. It is the divine Christmas.

The authorAntonio Moreno

Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.

Evangelization

The Church joins the Day for Persons with Disabilities

The International Day of Persons with Disabilities will be celebrated on Sunday, December 3. The Church joins this initiative with the slogan "You and I are Church". The Mass of Thirteen TV, at 12 o'clock, will be dedicated to this theme.

Loreto Rios-November 30, 2023-Reading time: 3 minutes

The Episcopal Commission for Evangelization, Catechesis and Catechumenate, which is part of the Episcopal Conference, has a area dedicated to people with disabilitiesThe company has joined in the celebration of the International Day of Persons with Disabilities.

Bishop's message

The bishop in charge of this area is Monsignor Román Casanova, who has stated in the Message for Disability Day that the Church joins this day "giving light and sharing life, because there are many people with disabilities that are part of the Churchof the ecclesial 'we' that walks together".

Regarding the motto of this campaign, "You and I are Church", the Bishop pointed out that "it is full of great stories: of fraternity, of overcoming, of service, of tenderness, protagonized by men and women, young people, children who, in community and in the home of the great family of the children of God, overcoming all kinds of barriers, have received and shared gifts".

He added that this motto refers to the fact that "people with disabilities are also a living part of the Church, receivers and transmitters of the good news of the Gospel (...). It is necessary to remember that the Church is all of us. Each one of us is a unique gift, each one of us has been loved by God and we are called to be an expression of his love. We have a long way to go and we still need your humanity, your sensitivity to express love, your closeness, your ability to bring out the best in each one of us and your simple look on life".

"You and I are Church."

The presentation of this day, which took place on November 30 at the headquarters of the Episcopal Conference, was attended by María Ángeles Aznares (Marian), a catechist in Cuenca for people with disabilities, Sister María Granado, who works in the Commission, and Henar, a 25-year-old girl with cerebral palsy from the parish of catechist María Ángeles Aznares.

Marian said she is "enthusiastic" about her catechetical group, which they have named "Anawin" (Hebrew for "poor of Yahweh").

Regarding the motto of this campaign, the catechist pointed out that it refers to the fact that "the Church is our home. As Joseph and Mary welcomed Jesus, the Church seeks to welcome others, saying "yes" to them: "We want the Church to be that yes," she stressed.

She also highlighted the humility and poverty of Jesus, who, being God, chose to experience the limitation of the manger, a place free of luxuries. "The Church is the portal of Bethlehem," said Marian.

On the other hand, she referred to everything she has learned working with people with disabilities: "With their limits, I have been able to accept my limits". Although she stressed that they are just like anyone else, with their moments of bad temper and their attempts to get out of work, Marian sees in them a simplicity that helps her to face life in a different way.

"The Church adapts to me."

Henar, her catechumen, also wanted to intervene shortly after this point, using an electronic tablet on which she wrote, in reference to the Church: "We also have the right and obligation to be part of this great family". Henar also stressed the importance of the Mass and how much it helps on a personal level.

When asked what barriers they have encountered in the Church when promoting catechesis with people with disabilities, Marian commented that sometimes this barrier can be "not understanding", but that it is a process that she herself has also had to go through: "I have not encountered any barriers that are different from mine", she pointed out. On the other hand, Henar did not indicate any barrier, but stated: "I believe that the Church adapts to me".

The following can be found on the website of the Episcopal Conference support materials for catechesis with people with disabilities. However, although for blind or deaf people there are techniques that are the same for everyone (the use of Braille, sign language...), Marian points out that in the case of people with intellectual disabilities the materials are only support resources that must be customized for each specific case.

Mass on Trece TV

On December 3, the Thirteen TV MassThe event, which will be broadcast from the Basilica of the Conception at noon, will be dedicated to the Day of Persons with Disabilities, and will have subtitles and sign language. It can be followed on television or online.

The World

Diego Sarrió: "Muslims leave grateful for the Church's effort for authentic dialogue."

Diego Sarrió is the rector of the Pontifical Institute of Arab and Islamic Studies. In this interview with Omnes, he talks about the origin of this institution and the relations between Muslims and Christians.

Hernan Sergio Mora-November 30, 2023-Reading time: 9 minutes

In the aftermath of September 11, 2001, part of the world Islamic felt the need to distance itself from jihadism and the fundamentalist ideology that sustains it. This led to a number of statements such as the Amman Message 2004which was followed by others up to the ".Document on human fraternity for world peace and common coexistence", signed on February 4, 2019 in Abu Dhabi by Pope Francis and Sheikh Ahmad Al-Tayyeb, Grand Imam of Al-Azhar, and which was one of the sources of inspiration for the encyclical "Fratelli tutti".

This was indicated during an interview granted to Omnes by the current rector of the "Pontifical Institute of Arab and Islamic Studies" (PISAI), Father Diego Sarrió Cucarella, 52 years old, a Spaniard from Gandia (Valencia) with a friendly and jovial character, who studied at PISAI and later worked there as a teacher, until he became its director. "The Pontifical Institute of Arab and Islamic Studies, based in Rome since 1964, was founded in 1926 in Tunisia by an intuition of the Society of the Missionaries of Africa, better known as the 'White Fathers' because of the color of their habit," explains Father Sarrió.

He adds that "the first objective was to train missionaries who were preparing to work in North Africa, in direct contact with the Muslim population. To this objective was later added the promotion of a new type of relationship between Christians and the followers of the second most numerous religion in the world, overcoming mutual prejudices and stereotypes of various kinds through the study of each other's religious tradition".

How did PISAI come about?

It was born out of a very practical, missionary need of the White Fathers. It is one of the many congregations that were born at a time of great missionary fervor, in the second half of the 19th century, like the Comboni Missionaries, the Consolata, the Spiritans, etc., all with the missionary charism as it was understood at that time, that is, to announce Christ and implant the Church in territories where it was not yet present.

Who founded the White Fathers?

The founder was the French Cardinal Charles Martial Lavigerie, a brilliant young man who in 1867 was appointed Archbishop of Algiers. We are in the midst of Europe's colonial expansion and France considered Algeria an integral part of its territory. It was also the time of exploration of the interior of the African continent (suffice it to recall Livingston).

In this historical context, the founder of the White Fathers had the inspiration to create a male and a female congregation for the evangelization of the African continent. Thus, the White Fathers were born in a country with an Islamic tradition. Our first mission country was Algeria and then Tunisia, which in 1881 became a French protectorate and where Lavigerie was appointed Archbishop of Carthage in 1884.

When was PISAI born?

It was born later, in 1926, in Tunisia, because with the experience of the mission they began to see the difficulties: it was not the "triumphal" apostolate that some expected, as was happening in other parts of Africa. On the other hand, in the Maghreb they encountered a lot of resistance when they announced the Gospel. Among other reasons, because Islam had developed over the centuries its own argumentation against Christianity. Little by little, they realized that in order to work in a Muslim environment, the classical studies of philosophy and theology that the priests received were not enough, but that a solid knowledge of Islamic culture and religion was also necessary.

Only for the White Fathers?

In 1926, the White Fathers opened in Tunis a house of studies initially intended for the formation of those who were preparing to work in North Africa, initiating them in the study of the language and the local religious culture. The house operated as a boarding school and the studies lasted two or three years. The teaching staff consisted of the White Fathers and external teachers, Tunisians and Europeans living in Tunisia. The house soon opened its doors to other religious congregations present in North Africa and to interested diocesan clergy.

In other words, training for those who were preparing for the apostolate?

Yes, but let us not forget that mission theology was evolving. Already at the beginning of the 1930s, the team of White Fathers working in the formation house developed a new type of activity while continuing the study program. Remember that this was the time of the so-called "colonial bubble", a European society that often lived on the margins of Tunisian society, each on its own. Those in charge of the training house, which by then had been renamed "Institut des belles lettres arabes, IBLA", sought to bring these two communities closer together by creating the Tunisian Friendship Circle (Cercle des amitiés tunisiennes, 1934-1964), with cultural programs, lectures, excursions, etc. They also opened the IBLA library to Tunisians and began publishing the IBLA magazine in 1937, which still exists today.

What happens when you expand the scope of the mission?

Over the years, the house became too small for the dual activity of the Institute (on the one hand, a center for Arabic and Islamic studies and, on the other, a place of cultural contact with Tunisian society), so in the late 1940s it was decided to move the boarding school section to La Manouba, then a suburb of Tunis. With the physical distance and the specific activity of each house, they ended up working separately. The study center in La Manouba continued to develop into the present-day PISAI. An important moment was its recognition by the Holy See in 1960 as the Pontifical Higher Institute of Oriental Studies. The term "Oriental" and not "Islamic" was used for reasons of discretion. The aim was to prevent anyone from asking: what are these European Catholics doing here, in a Muslim-majority country, independent since 1956, dealing with Islam? In 1964, the nationalization of agricultural land in the hands of foreigners decreed by the Tunisian government affected the land in La Manouba where the Institute was located.

Does expropriation force them to emigrate?

The possibility of moving the Institute to Algiers or France was considered. However, these options were discarded in favor of Rome, where the Second Vatican Council was taking place. On May 17, 1964, Pentecost Sunday, Paul VI had instituted a special department of the Roman Curia for relations with people of other religions, known at first as the "Secretariat for Non-Christians," later renamed the Pontifical Council (now the Dicastery) for Interreligious Dialogue. The Holy See asked the White Fathers to bring the Institute to Rome. In the Eternal City there were professors from the Gregorian or other institutions who knew about Islam, but there was no Islamology curriculum as such.

The transfer of the Institute to Rome also entailed a change of name to avoid confusion with the already existing Pontifical Oriental Institute, dedicated to the study of the Christian East. Thus, in October 1964, the Institute officially changed its name to Pontifical Institute of Arabic Studies. It would be necessary to wait until the promulgation of the Apostolic Constitution Sapientia ChristianaIn April 1979, in order for the Institute to receive its present name of Pontifical Institute of Arabic and Islamic Studies.

What did it mean for PISAI to be based in Rome?

Coming to Rome meant for PISAI first of all a broadening of horizons, the need to place itself at the service of the universal Church and not only of the Church of North Africa. The presence in Rome also meant progressively integrating lay students.

What image has been constructed in the Christian world about Islam throughout history?

Over the past few years, I have personally become quite interested in how Christians and Muslims have written about each other and in the image of the other that this tradition has conveyed to Christians and Muslims today. Arguably, most of what Christians and Muslims have written about each other has been polemical in nature. Although on rare occasions the religion of the other has been described without prejudice, the "default" attitude has been one of suspicion and antagonism. Those who tried to overcome stereotypical characterizations of the other were exceptions on both sides. Polemic is the right word to describe this type of literature. It comes from the Greek noun "pólemos," meaning "war." In effect, it was a "war of words". The authors of these writings saw themselves as taking part in a great battle fought by scholars and princes alike. They were unable to dissociate their writings about each other from the broader competition for political and cultural hegemony, not to mention control of the world's wealth and economic resources. One of the great problems today is that both Christians and Muslims are heirs to a very negative image of the other.

How to develop the dialogue then?

When we speak of Islam-Christian dialogue, we must first of all remember that it is not religions that are in dialogue, but real people, flesh and blood, living in concrete situations, very diverse from every conceivable point of view. Let us think that Christians and Muslims together represent today more than half of the world's population. Just as the Christian world is very diverse internally, so is the Muslim world. This makes it very difficult to speak of Islam-Christian dialogue in the abstract. Islam-Christian relations do not advance at the same pace in all parts of the world. What is possible here and now is not possible elsewhere, so it is important not to generalize. Jihadist fundamentalism is a drift that the vast majority of Muslims reject. In recent years we have seen a succession of Islamic declarations in favor of dialogue and peaceful coexistence, beginning with the Amman Message in 2004. It is interesting to note that these declarations represent an exercise in Islamic "ecumenism" in that they have been signed by Muslim leaders of various traditions and currents.

Is it possible to overcome the past of controversies and wars?

The Nostra Aetate declaration on the relations of the Church with non-Christian religions, promulgated in 1965, which recognized that over the course of the centuries there have been many disagreements and enmities between Christians and Muslims, exhorted all to "forget the past and strive together for and promote social justice, moral good, peace and freedom for all" (Nostra Aetate, 3).

Some commentators have considered this invitation to "forget the past" somewhat naïve. It is true that it is difficult to forget the past, but on the other hand we cannot allow the past to determine the present and condition the future. It is not a matter of forgetting but of overcoming. As often happens in interpersonal conflicts, one side or the other tells the story from the moment they felt victimized. The same is true between Muslims and Christians. If one wants to find a justification for rejecting efforts of Islamo-Christian dialogue, one can certainly always find a historical or current example, real situations, in which Christians or Muslims are victims of discrimination or violence. If we have to wait for everything to be perfect in order to dialogue, then why dialogue at all? There is no magic recipe for Islam-Christian dialogue, no model that can be applied in all situations. We must not forget that Christians and Muslims are human beings, subjects of multiple identities, among which the religious component is one of many other elements: cultural, political, geographical, etc. Everything comes into play when a Christian meets a Muslim.

What relations does PISAI have with the embassies of Islamic-majority countries to the Holy See and other Islamic institutions?

PISAI frequently receives visits from diplomats from countries of Islamic tradition accredited to the Holy See. They are often surprised to discover that in the heart of the Catholic world there is an Institute, dependent on the Holy See, expressly dedicated to Islamic culture and religion; an Institute that is interested not only in Islam from a geopolitical, strategic or security point of view, as is the case in other universities and centers of study, but in the properly religious heritage of the Islamic tradition. This interest is wonderfully reflected in our library of just over 40,000 volumes, specializing in the various branches of Islamic sciences (theology, philosophy, jurisprudence, Koranic exegesis, Sufism, etc.). These diplomats, as well as other Muslims who visit us, especially university professors, leave grateful to note the efforts of the Catholic Church to prepare people for an authentic and profound dialogue with Muslims, which cannot be based solely on good will, but on a scientific and objective knowledge of the other's tradition.

How many students are currently studying at PISAI?

It is a very specialized Institute, so the number is relatively small. We offer only the undergraduate and doctoral programs. This means that to study at PISAI one has to have already completed a first university cycle or three-year degree, which can be in theology, philosophy, missiology, political science, history, language and literature, etc. Some are trained to become teachers or researchers; others come with the motivation, matured in an ecclesial context, to prepare themselves to work in the field of Islam-Christian relations.

In recent years, the average number of students in the degree program is about 30, to which about 8 doctoral students must be added. Unfortunately, the Institute cannot accept a larger number of doctoral students due to the specialized nature of the studies and the difficulty of finding qualified professors to supervise doctoral theses. The academic degrees currently conferred by the Institute are the BA and PhD "in Arabic and Islamic studies", i.e. Arabic is an essential element in our field of study, as is the case with the knowledge of biblical languages for specialists in Sacred Scripture. A specialist in Islam cannot do without Arabic, which is the language of the foundational texts of Islam: the Koran and the Sunna.

Currently, the two years of the PISAI degree program are preceded by a preparatory year that initiates students into the study of Classical Arabic on a solid foundation. One could spend a lifetime studying classical Arabic, not to mention the many different colloquial Arabic languages. The student who completes our degree program acquires a good overview of the Islamic tradition, but cannot be said to be an "expert" in Islam. The PhD, on the other hand, allows one to deepen one's knowledge of a particular area of Islamic studies, opening up important perspectives in all sectors.

The authorHernan Sergio Mora

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Evangelization

Waiting for the Coming of Christ: Preface I of Advent

Advent is one of the "strong seasons" of the liturgical year, which is reflected in the richness of the texts proper to this time in the Holy Mass. Preface I of Advent, which begins on Sunday, December 3, expresses the expectation of the Lord's second coming and the preparation for his birth in history. The remaining ones will be published each week.

Giovanni Zaccaria-November 30, 2023-Reading time: 3 minutes

The season of Advent is characterized by a tension between two poles: on the one hand, it is the expectation of the second coming of Christ; on the other hand, it is the preparation for the solemnity of Christmas.

The meaning is easily understood. Since we expect the second coming of Christ, when time as we know it will come to an end and all creation will reach its fullness, this is precisely why we prepare for Christmas: because it is a celebration of the great mystery of our salvation, which begins with the Incarnation of the Word in the womb of the Virgin Mary.

This double sentiment that characterizes the season of Advent is also present in the division that characterizes it: the first part - all dominated by eschatological references - runs from the first Sunday to December 16; and then, from December 17 to 24, the so-called Christmas Novena brings us back to the time and place of the first coming.

It is precisely in this tension that the first of the two texts of the Advent preface inserts us, which already from its title ("De duobus adventibus Christi.") indicates as the theme of thanksgiving to God the double coming of Christ, and all this is developed in parallels (first coming...he will come again - humility of human nature...splendor of glory - ancient promise...promised kingdom, etc.) that highlight the "already and not yet" of our salvation. This places the Christian community in a historical-dynamic perspective: it already lives of Christ, present in the midst of his own, but does not lose sight of the eschatological tension towards the full and definitive manifestation.

Qui, primo advéntu in humilitáte carnis assúmptæ,

dispositiónis antíquæ munus implévit,

nobísque salútis perpétuæ trámitem reserávit:

ut, cum secúndo vénerit in suæ glória maiestátis,

manifesto demum múnere capiámus,

quod vigilántes nunc audémus exspectáre promíssum.

Who, coming for the first time
in the humility of our flesh,
carried out the plan of redemption traced from ancient times and opened the way to salvation;

so that when he comes again
in the majesty of his glory,
thus revealing the fullness of his work,
we can receive the promised goods
that now, in vigilant waiting,
we hope to achieve.

Compendium of salvation history

The original Latin text comes from the reworking of two prefaces that probably date from the fifth century and are found in the Veronese Sacramentary. It presents us with a kind of compendium of the history of salvation, which in Christ finds its fulfillment: from of old, God has granted us the gift of a good will towards us, which is manifested in the economy of salvation. 

This is what is meant by the expression "munus dispositionis antiquae," which expresses the gift and the task ("munus") inherent in the "oikonomia" of the covenant between God and the human race. This gift reached its zenith in Christ ("implevit" - fulfilled, brought to fullness), who willed to manifest himself in the humility of the flesh (cf. Phil 2:7-8) and established the new and eternal covenant in his own blood. Christ's sacrifice has opened for us the gates of eternal salvation ("tramitem salutis perpetuae"); therefore, in the Eucharistic celebration we raise our hearts full of gratitude to God, contemplating the mystery of the expectation of the coming of the Lord Jesus in the splendor of glory (cf. Mt 24:30; Lk 21:27; Acts 1:10-11).

When he comes, he will unite us, his members, to himself, so that we may enter and take possession of the promised kingdom. This certainty that comes to us through faith is not a mere desire, but is based on what happened at the first advent of Christ: the Incarnation is the great mystery that opens wide the gates of Heaven and brings to fulfillment the promises made by God throughout history. Precisely the certainty that God fulfills his promises and the realization that he acts and saves in history are the foundation of the hope that we nourish in our hearts.

Hope is not the vague feeling that all will be well, but the confident expectation of the fulfillment of God's plans. God always acts, and fulfills the promises he makes; that is why we can hope, and we can nourish our hopes.

The authorGiovanni Zaccaria

Pontifical University of the Holy Cross (Rome)

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Gospel

Come, Lord Jesus. First Sunday of Advent (B)

Joseph Evans comments on the readings for the first Sunday of Advent (B) and Luis Herrera offers a short video homily.

Joseph Evans-November 30, 2023-Reading time: 2 minutes

The message of Advent, which begins today, ushers us into a new liturgical year, is that God is ready and willing to save us, but we have to be alert to receive that salvation. It is like a boat that you have to be ready to catch: those who are alert and jump into it when it arrives will be safe. Those who are distracted will miss it and perish.

The first reading offers us some of the most beautiful words of the Old Testament, expressing humanity's longing for God. "I wish you would tear the sky and descend"says Isaiah. Since the sin of Adam and Eve, humanity groans under the weight of its iniquity, but it also groans for salvation, even without being aware of it.

It was as if we were programmed for salvation and the many forms of sincere religious worship ("sincere" because some forms were nothing more than corruptions of religion leading to the corruption of its practitioners), even the erroneous forms, expressed an inchoate desire for salvation. 

But with the God of Israel it was no longer humanity that sought God, but God who sought humanity. Now at last there was a god - the God - who spoke to humanity, told us what we had to do and was always consistent in his commands: demanding, yes, but consistent.

In ancient times, men counted only on their confused consciences to guide them, but the God of Israel spoke clearly: "Behold, you were angry and we have sinned.". God punished sin, but that same punishment was mercy because it also clearly showed the way to righteousness, even if it was not yet clear what would bring salvation. 

But through Jesus Christ salvation has come to us, in person, in Him. And to receive it we must remain awake and alert. "Be vigilant, be watchful: for you do not know when the time is ripe.". Jesus uses the parable of a man who has gone on a journey: the servants never know when he will come back, but even "lest I come unexpectedly and find you asleep".

Doesn't God want to keep us in a state of tension, as if we have to spend our lives drinking caffeinated energy drinks? No. The key to understanding Christ's words is to appreciate that the logic of Christianity is love. We are invited to participate in, receive and respond to divine love. And love is always alert. Ancient religion sought to appease the divinity: sacrifices were offered in an attempt to obtain favors (good harvests, avoidance of natural disasters, etc.).

Religion could be reduced to periodic rites. But true religion seeks the union of love between man and God. Love is awake, it fears to grow cold, it seeks to remain kindled. This is the fire we try to kindle in this Advent, as we wait for the God who has truly torn the heavens as a little child to descend to us.

Homily on the readings of the First Sunday of Advent (B)

The priest Luis Herrera Campo offers its nanomiliaA short one-minute reflection for these Sunday readings.

The Vatican

Pope urges people to take to the roads, extend Gaza truce

"Peace, please, peace, may the truce in Gaza continue and may all the hostages be released," Pope Francis urged in this morning's catechesis, still suffering from a lung infection, in the Paul VI Hall with thousands of faithful. He also asked us to go out to the crossroads and give reasons for our faith and hope.

Francisco Otamendi-November 29, 2023-Reading time: 3 minutes

The Pope, still convalescing from a flu-like illness, which led his doctors to ask him to cancel his trip to the Dubai Climate Summit, wanted to personally read in the Audience a message of peace for the Holy Land, so that "the ongoing truce in the Holy Land may continue". GazaThe government is calling for the release of all hostages and for the speeding up of humanitarian aid".

"Water is missing, bread is missing, people are suffering, it is the simple people," the Pope added. "Let us ask for peace. War is a defeat, everyone loses. Only one group wins, the arms manufacturers, they make a good profit with the death of others". The Pope also referred, as he always does, to "the dear Ukrainian people, who suffer so much, even in war", and asked for prayers.

Cancellation of the Pope's trip to Dubai

The Pontiff has been suffering from the flu since Saturday with an inflammation of the respiratory tract. Spokesman Matteo Bruni said yesterday: "The general clinical picture has improved, but doctors have asked the Pope not to make the trip planned for the next few days on the occasion of COP28. Francis, "with great regret", accepted".

People from the Circus Talent Festival entertained the Pope and the faithful at today's Audience with a brief display. From the beginning, the Holy Father let ecclesiastics from the Secretariat of State and some of the usual readers, such as a Polish nun, read the messages to the faithful in different languages.

At the crossroads of the roads

After dedicating the catechesis of recent Wednesdays to evangelizing with joy, and to doing so for everyone, Francis focused this morning on evangelizing "today". One of the core messages was the need to "go out to the crossroads, where people are, to give reasons for our faith and our hope, not only with words but also with the witness of our lives".

Furthermore, in his synthesis for the faithful of the different languages, the Pope alluded to the coming coming of the Advent. For example, he wished the English-speaking pilgrims "a fruitful Advent journey to welcome in Christmas to the Son of God, the Prince of Peace".

In his message, the Holy Father relied on St. Paul, when he urged the Corinthians: "At the right time I listened to you, on the day of salvation I helped you. See, now is the favorable time, now is the day of salvation". And he also denounced, in order to underline the importance of the person, that, as in the city of Babel, now the individual project is sacrificed to the efficacy of the collective. But God confuses the languages, re-establishes the differences". 

"Not to lose the desire for God, go down to the street."

"The Lord turns humanity away from its delirium of omnipotence," which seeks to make "God insufficient and useless." But as Francis wrote in the Apostolic Exhortation Evangelii gaudiumThe "evangelization that is necessary is an evangelization that to illuminate new ways of relating to God, to others and to space, and to awaken fundamental values". 

In another moment, the Pope pointed out that "apostolic zeal is a witness that the Gospel is alive. It is necessary to go down to the street, to go to the places where people suffer, work and study", "to the crossroads of the roads, to be as a Church a leaven of dialogue, of encounter, not to be afraid of dialogue", and at the same time "not to lose the desire of God to give peace and joy". "Truth is more credible when it is witnessed with life", "apostolic zeal is audacity and creativity", he said. "Let us help the people of this world not to lose their desire for God," he added to the Arabic-speaking faithful.

The authorFrancisco Otamendi

Evangelization

In the "sweet expectation" of Christ. Collect for the First Sunday of Advent

The author begins to analyze today the "Collect" prayers of the Masses of the four Sundays of Advent, in order to "get us more into the spirit of these weeks". We owe the current four-week Advent to Pope St. Gregory the Great (7th century), for when this time before Christmas began to appear in various places, it varied in length.

Carlos Guillén-November 29, 2023-Reading time: 3 minutes

As a celebratory context we can point out that, because it is a time of preparation, the Advent liturgy suppresses some festive signs, as a way of saying that some element is still missing to be able to celebrate the "complete feast". For this reason, the GloriaThe purple vestments are used and a greater sobriety in the decoration is requested.

"The bridegroom is coming, go out to meet him!"

The Collect for the first Sunday of Advent that we propose to analyze is the following:

Grant to your faithful, almighty God,

the desire to go out accompanied by good works to meet Christ who is coming,

so that, placed to your right,

deserve to possess the kingdom of heaven.

Da, quaésumus, omnípotens Deus,

hanc tuis fidélibus voluntátem,

ut, Christo tuo veniénti

iustis opéribus occurréntes,

eius déxterae sociati,

regnum mereántur possidére caeleste.

The prayer has a structure that places the petition in the first place. The element that places it within the liturgical season is inserted in this petition. It is the reference to Christ who comes (Christo tuo venienti(literally: "Your Anointed One who is coming", addressing the Father). It is a phrase that serves well to encompass the two points of reference of this time: Christmas and the Parousia. Although perhaps the desire to go out "accompanied by good works" (iustis opéribus occurréntes) emphasizes above all the second sense.

We will understand this better if we compare the content of this collection with the parables used by Jesus to emphasize the need to be vigilant awaiting the coming of the Lord. The clearest and most direct is that of the wise and foolish virgins (Mt 25), which is not properly read during Advent, but towards the end of Ordinary Time (Sunday 32 of Cycle A). But the Gospels corresponding to this first Sunday (in its 3 cycles) also convey the need to be awake and prepared.

As to what "good works" are involved, we do not have any further details. Evidently, of all those that Jesus has spoken of. The proposal becomes a personal task, to be carried out with generosity and initiative. But some of the readings of this first Sunday of Advent mention peace in a special way. A particularly important and urgent aspect for the world moment we are living in.

It came, it will come and it comes!

The rest of this collection is made up of a clause that clearly refers to attaining the eternal reward. What is asked of the Omnipotent Father is that, when Christ comes, he may place his faithful at his right hand (eius déxterae sociati) and make them worthy of the possession of the heavenly kingdom (regnum mereántur possidére caeleste). The figure used is taken literally from Jesus' description of the final judgment in chapter 25 of the Gospel according to St. Matthew. Again, this is not an Advent Gospel, but it fits very well with the theme of these first weeks.

As we see, all parts of this prayer focus on the eschatological perspective. And so does the first preface of Advent, entitled "the two comings of Christ". Therefore, spiritually, this liturgical season makes us look not only to the past, but also to the future. This is important, because not everything is done, we are in an "already but not yet". If this were not so, there would be no room for hope, "the theological virtue by which we aspire to the Kingdom of heaven and eternal life as our happiness" (Catechism, n. 1817).

But we could add something else. St. Bernard, in a sermon in the Liturgy of the Hours for Wednesday of the first week of Advent, speaks not only of a double, but of a triple coming. There is, he says, an "intermediate coming", hidden, that takes us from the first to the last. Christ comes to the heart, to the soul, to the conduct of the Christian, to be his consolation and his rest. How, when and where? 

Precisely in the liturgy, especially in the Holy Mass. We can (we must!) go out to meet him daily with our works and every day embrace his right hand and receive the King and his kingdom in us. To encounter him in our ordinary life. For a Christian, looking forward to the coming of Christ is not an abstract task: it is the sweet reality of every day. 

The main reference that can be consulted for further study is the work of Felix Arocena, "The Collects of the Roman Missal. Sundays and Solemnities of the Lord", CLV-Edizioni Liturgiche, 2021.

The authorCarlos Guillén

Priest from Peru. Liturgist.

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The Vatican

Pope Francis outlines the pillars on which journalism should rest

The Pope met on November 23 with journalists from the Italian Federation of Catholic Weeklies, to whom he spoke about the importance of Catholic journalism.

Giovanni Tridente-November 29, 2023-Reading time: 3 minutes

November 23, 2023, Pope Francis met with in the Clementine Hall of the Vatican with dozens of journalists belonging to the Italian Federation of Catholic Weeklies, a network that brings together some 170 periodicals of the Italian dioceses and other associations of journalism professionals working in the field of communication, specifically in the press, television, radio and new technologies.

In this context, the Pontiff stressed the importance of education as a vital tool for the future of society, encouraging a prudent and simple approach to communication, especially in the digital sphere. Referring to the Gospel, he urged journalists to be "wise as serpents and simple as doves" to say that "prudence and simplicity are two basic educational ingredients to orient oneself in today's complexity." We must not be naïve, but neither should we "give in to the temptation to sow anger and hatred". This is a crucial task for the press of the local churches, called to take a wise look at people's homes, directly on the ground.

The second way indicated by the Pope is that of protection, especially in digital communication, where privacy can be threatened. He stressed the need for instruments to protect the weakest, such as minors, the elderly and people with disabilities, from digital intrusion and provocative communication.

The third means was identified as witness, citing the examples of St. Francis de Sales, patron of journalists, and the very young Blessed Carlo Acutis, who used communication to transmit the Gospel and communicate values and beauty. Witness, according to the Pontiff, is a prophecy, a creativity that leads to taking risks for the good, going against the tide: it speaks of fraternity, peace and attention to the poor in a world that is often individualistic and indifferent.

The challenges of information

In addition to these reflections of the Holy Father, some general considerations arise regarding the current state of the journalistic profession and the challenges of information.

Training, news coverage and testimony, in fact, are often challenged by today's journalistic landscape, where speed and complexity must be reckoned with first and foremost. It is undeniable how the rapid dissemination of news through digital media has increased the speed of the news cycle itself, forcing professionals to balance the timeliness of the news with the need for adequate verification and contextualization.

Accuracy

This recalls another central element of the journalistic profession, ethics and integrity, which must be reinforced precisely because it is easier to fall into the trap of unverified or often even false information. The commitment consists in monitoring the accuracy of the information disseminated.

The Pope also mentioned the issue of privacy protection, and here the professional commitment consists in being able to balance - as has always been the case - the public's right to information and respect for people's individual rights to privacy.

Transparency

For some time now, the public's trust in traditional sources of information has been declining to worrying limits. The challenge here is to think of new transparency practices that can show quality journalism and service, without double objectives or interests, often ephemeral.

Responsibility

Finally, we must not forget the impact of new technologies, including artificial intelligence and the numerous "automations" it entails. These are aspects that are greatly influencing journalistic practice, as well as the world of communication in general. Here the skill lies in knowing how to integrate these technologies in a responsible way, especially in those passages that can improve the transmission of solid and contrasted information, safeguarding the centrality and interest of the human person.

The formative and testimonial efforts called for by the Pope must therefore be complemented by wisdom, integrity and a constant commitment and desire for the common good. In this way it will be possible to "save" journalism.

The authorGiovanni Tridente

Culture

Cormac McCarthy (1933-2023). Read The road in a post-pandemic world

The reading of The road, by the recently deceased American writer Cormac McCarthy, is an invitation to think radically about our lives. The dialogue - at once tender and harsh - between father and son that runs throughout the narrative accompanies the reader once he or she has finished reading and invites him or her to read it again.

Marta Pereda and Jaime Nubiola-November 29, 2023-Reading time: 4 minutes

On June 13, Cormac McCarthy, one of the most influential American authors of recent decades, died at the age of 89 at his home in Santa Fe, New Mexico. Over the last sixty years he has written twelve novels, five film scripts, two plays and three short stories: a relatively modest output, but one that has had an enormous impact. From our personal experience, we can affirm that the reading of The road (The Road, 2006) -as it is often said of great books- "changes your life", despite its relative brevity (210 pages). It won the prestigious Pulitzer Prize in 2007, was translated into Spanish that same year (Mondadori, Barcelona, 2007) and has not ceased to be republished since then.

The road describes the journey of a father and son in a world in ashes where there is no food, few survivors and the air and water are polluted. In this apocalyptic scenario they are fleeing south on a road dragging a shopping cart with their meager belongings. They are driven by their father's hope of finding a group of people with whom they can stay and live.

McCarthy tells just enough for the reader to enter fully into the scene, but, at the same time, describes only the essentials. Virtually nothing is known of the history of the protagonists. None of the characters have names. Nor is it explained where they are or how they got into this situation. And it doesn't really matter. However, in this fictional context, the reflections on life, death, ethics, goodness, beauty and evil are entirely realistic. There are many angles of interpretation and interpellation. For example, the child can be seen as the theory of ethics: he is always the referent of what is right or wrong. However, the father is the practical application of that theory, and he explains to his son why in that particular case ethics does not apply one hundred percent.

"[...] He looked at the boy but the boy had turned around and was looking towards the river.

- We could not have done anything.

The boy did not respond.

-He is going to die. We can't share what we have because we would die too.

-I know.

-And when do you plan to talk to me again?

-I'm talking now.

-Are you sure?

-Yes.

-Okay.

-Okay." (pages 43-44).

The perspective of fear is also striking. That of the protagonists of The road has an explanation, as other survivors seek them out to kill and perhaps eat them. All of us can share the fear, especially after the pandemic, as we have seen how we behaved when other humans were officially a danger to us, where the air was legally polluted and when going to pick up food could be a deadly risk.

The story makes an impact, the characters make an impact, the metaphors make an impact; McCarthy uses a precise and extensive vocabulary. It's a collection of stamps, each paragraph could be a micro-story in itself.

Why read this book? Just for the way it is written, it is worth it. But it is also a jolt for the reader. On the one hand, because the scenario seems possible. On the other, because the reflections are totally applicable to anyone's life. And also because it seems that sometimes we live in a situation of scarcity: we do not help so as not to lose, we fear other human beings, we feel alone in the world, we live in fear, we are not able to enjoy what we have, we feel we are the good guys, but we do what anyone who is not totally corrupt would do.

McCarthy dedicates the book to his son John Francis and the whole book is imbued with an immense tenderness of the father towards his son in the midst of a terribly hostile world: "I am very grateful to him for his kindness.He was beginning to think that death was finally upon him and that he needed to find a place to hide where they could not be found. As he watched the boy sleep there were times when he began to sob uncontrollably but not at the thought of death. He wasn't sure what the reason was but he thought it had something to do with beauty or goodness." (page 99).

And who, like Viktor Frankl, could explain happiness in the concentration camp? However, if there is hope in The road or in the concentration camp, why sometimes we, who are not in a world in ashes or in a concentration camp, are not able to see it? Hope does not lead us to deny the harsh reality, but it gives us the strength to keep on living, to keep on walking towards the south: the father will die, but the son will probably see a better world.

McCarthy stated in 1992 to The New York Times Magazine: "There is no such thing as life without bloodshed. I think the notion that the species can somehow be improved, so that everyone can live in harmony, is a really dangerous idea.". And in 2009 to The Wall Street Journal: "In the last few years, I've had no desire to do anything but work and be with [my son] John. I hear people talking about going on vacation or things like that and I think, what's that all about? I have no desire to go on a trip. My perfect day is sitting in a room with a blank piece of paper. That's heaven. That's gold and anything else is just a waste of time.".

The road is a book that gives much food for thought. At the end, the reader will find his or her own questions in the book and it is sure to be worthwhile to identify them, even if there were no answers to them.

The authorMarta Pereda and Jaime Nubiola

The Vatican

Pope puts spotlight on people with disabilities

Pope Francis wants Catholics to pray especially during the month of December for people with disabilities, so that "they may be at the center of society's attention, and that institutions may promote inclusion programs that enhance their active participation."

Paloma López Campos-November 28, 2023-Reading time: < 1 minute

This December Pope Francis asks Catholics around the world to pray especially for people with disabilities. In his video of the monthThe Pontiff focuses on those who, through ignorance or prejudice, suffer from a rejection "that makes them marginalized".

In the video, Francis claims that "civil institutions must support their projects with access to education, employment and spaces where creativity is expressed". The Holy Father considers that "there is a need for programs and initiatives that favor inclusion" and, "above all, there is a need for big hearts that want to accompany".

On the part of society, Francis notes that we must "change our mentality a little in order to open ourselves to the talents of these people with different abilities". As for the Church, the Pope warns that "creating a fully accessible parish does not only mean eliminating physical barriers, but also assuming that we must stop talking about 'them' and start talking about 'us.

For this reason, the Pontiff asks that "we pray that people with disabilities be at the center of the attention of the world's attention". companyand that institutions promote inclusion programs that enhance their active participation".

The full video with Pope Francis' message and prayer intention can be viewed below:

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Spain

Pope encourages Spanish bishops to adapt seminaries to "changing times"

The problem of sexual abuse "did not enter into the conversations" that the Spanish prelates held with the pontiff during this working day focused on formation programs and the future of the seminaries.

Maria José Atienza-November 28, 2023-Reading time: 4 minutes

Expectation. This was the general tone before the convocation of Pope Francis to the Spanish bishops to discuss the outcome of the apostolic visit to the Spanish seminaries the Uruguayan bishops: Bishop Arturo Eduardo Fajardo, Bishop of Salto, and Bishop Milton Luis Tróccoli, Bishop of Maldonado-Punta del Este - Minas, made to all the seminaries of Spain during the months of January to March 2023.

Despite this expectation and some "fears of a reprimand", dialogue and encouragement seem to have been the keynote of this day. This was corroborated by the President of the EEC, Cardinal Juan José Omella; the Secretary General, Bishop Francisco César García Magán, and the President of the Episcopal Subcommission for Seminaries, Bishop Jesús Vidal, who were in charge of speaking to journalists after the day.

2 hours of dialogue with the Pope

The day began very early in the morning, at 8:00 a.m., with a meditation led by Cardinal Cantalamessa, preacher of the Pontifical Household, who gave a meditation based on the event of Pentecost, on the need and importance of a personal encounter with Jesus Christ for priests and seminarians. It was during this prayer that Pope Francis joined the meeting. After the prayer, the Spanish bishops held a two-hour dialogue with the Holy Father in which they discussed "formation in seminaries, the pastoral experience of seminarians, and the importance of the various dimensions of formation".

The President of the Episcopal Conference, Juan José Omella, has emphasized that this meeting is for him a sign that "the synodal Church is taking steps". A synodality that is palpable in the Pope's dialogue with the bishops on a topic of such importance as the formation of priests.

Cardinal Omella summarized the day when he said that the synthesis of the meetings held with the Holy Father and the members of the Dicastery for the Clergy were aimed at preparing bishops, priests and seminaries "for the change of era" and to do so "now".

Along these lines, Bishop Jesús Vidal also expressed himself. Jesús Vidal, who underlined the Pope's encouragement to the Spanish bishops "to continue working on the implementation of the Ratio Fundamentalis formation plan".

Spain is the first country to have developed a formation plan for seminaries, a Ratio nationalis, and the bishops consider that perhaps this convocation is a new way of working that we will see, in a more normal way, from now on.

Bishop Vidal will oversee the development of the recommendations.

One of the novelties of this meeting was the designation of Bishop Jesús Vidalas as the bishop in charge of the discernment process and the promotion of formation in the seminaries.

Vidal will therefore be in charge of supervising the development in Spain of the recommendations contained in the conclusions of the working document prepared by the bishops who carried out this apostolic visitation.

These recommendations will be worked on by the other bishops and will certainly be put on the agenda of the permanent and plenary assemblies of the Spanish Episcopal Conference.

To form priests "who generate communion".

The Pope has been especially interested in the care of formation, with all its aspects, of candidates to the priesthood. In this area, Msgr. Vidal emphasized that "the Pope is very interested in human formation and, during the dialogue, he linked it to the communitarian dimension. The Pope insisted that priests should be capable of generating communion".

In this line, the auxiliary bishop of Madrid stressed that the Pope has asked bishops and priests to form priests "rooted in reality and at the service of the Gospel".

The three representatives of the Spanish Episcopal Conference have focused on the positive tone of a meeting that, because of its exceptionality, seemed to give more cause for concern than they have conveyed in the press conference. Responding to questions from journalists, both García Magán, Vidal and Omella stressed that the issue of sexual abuse of minors committed within the Church has not been dealt with "specifically", although, evidently, it has been dealt with in a tangential way when speaking of the human formation of candidates to the priesthood, which also includes affective-sexual formation.

Seminars with "sufficient training community".

Will seminaries or houses of formation be closed? This was one of the questions that hung in the air since the apostolic visit to the Spanish seminaries. On this point, although they did not speak of numbers, the Spanish bishops emphasized that, in their dialogue with the members of the Dicastery of the Clergy, the need for formation houses to always have "a sufficient formative community" emerged and they encouraged the Spanish prelates to "continue on the path" already begun in this area. Namely, the unification of some seminaries into interdiocesan formation houses. The reception and formation of migrant seminarians from other countries was another of the points raised during the day's work.

There are 86 seminaries in Spain, distributed in different formation houses. Catalonia has one interdiocesan seminary, 14 seminaries that receive seminarians from other dioceses in their formation houses, and 40 seminaries that receive their own seminarians. Of these 40, 29 are diocesan seminaries and 15 are Redemptoris Mater seminaries. There is also a formation community of a diocesan ecclesial reality.

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The Vatican

Christmas with the Pope: celebrations at the Vatican

The Sala Stampa published on November 28 the calendar of Pope Francis' liturgical celebrations for Christmas 2023, which includes the Solemn Mass on the evening of December 24 and the "Urbi et Orbi" blessing on the 25th at noon.

Paloma López Campos-November 28, 2023-Reading time: 2 minutes

Pope Francis will have, as he does every year, various liturgical celebrations this Christmas that the faithful will be able to follow. This was announced by the Sala Stampa, which has published the calendar with the most important dates between December 24, 2023 and January 7, 2024.

The first event included in the program is the Mass Solemn Eucharist on December 24. The Pope will celebrate the Eucharist in St. Peter's Basilica at 7:30 p.m. (Rome time). In the evening, he will participate in a Mass in the papal chapel. The following day, Francis will impart the traditional "Urbi et Orbi" blessing of December 25 at noon. He will also take the opportunity to deliver his Christmas message.

Just one week later, on December 31 at 5:00 p.m. in the Basilica, the Holy Father will recite First Vespers and the "Te Deum" in thanksgiving for the past year. The following day, January 1, 2024, there will be a Mass at 10:00 a.m. to celebrate the Solemnity of Mary Most Holy, Mother of God and the World Day of Peace.

On January 6 at 10 a.m. Francis will celebrate the Feast of the Epiphany of the Lord with a Mass at St. Peter's. A day later, he will celebrate Mass for the Baptism of the Lord and baptize several children in the Sistine Chapel.

Christmas 2023 at the Vatican

Pope Francis' Christmas celebrations will end with the Eucharist on January 7. On the same day, the Nativity Scene and the tree will be removed from the Vatican. The latter will be lit on December 9 at 5 p.m., an event that joins the other December celebrations that the Pope will preside over, beyond those mentioned above. On December 8 at 4 p.m., Francis will venerate the Immaculate Conception in Piazza di Spagna in Rome. Four days later he will preside the Mass commemorating the Virgin of Guadalupe.

Despite the lung infection the Holy Father suffered at the end of November that prevented him from taking part in some of his weekly appointments, the Sala Stampa is counting on his full recovery ahead of the trip to Dubai in early December and the major events at the end of the month.

The World

The "Central Committee of German Catholics" turns the Holy See's arguments on their head.

It reinterprets with a "hermeneutic" of its own the recent affirmations of both the Pope and cardinals of the curia who oppose such a committee, in order to affirm the opposite of the textuality of the documents.

José M. García Pelegrín-November 28, 2023-Reading time: 5 minutes

Following the establishment of the Synod Committee in GermanyOn November 11, the Statutes were to be approved by both the German Bishops' Conference (DBK) and the Central Committee of German Catholics (ZdK).

While the bishops will meet in plenary assembly at the beginning of next year, the ZdK held its semi-annual assembly on November 24-25 in Berlin. As expected, the Statutes of the Synodal Committee were approved by an overwhelming majority. The president of the ZdK, Irme Stetter-KarpWe have cleared the way for the Synodal Way to continue," he said.

The main objective of the Synodal Committee is to prepare, for three years, a "Synodal Council" to perpetuate the so-called German Synodal Way. However, the Vatican explicitly prohibited the establishment of such a "Synodal Council": this was stated by the Cardinal Secretary of State and the Cardinal Prefects of the Dicasteries for the Doctrine of the Faith and for Bishops in a letter of the January 16, 2023The letter, sent with the express approval of Pope Francis: "Neither the Synodal Way, nor an organism designated by it, nor an episcopal conference has the competence to institute a Synodal Council at the national, diocesan or parochial level".

To this letter he referred the Pope in a letter sent to four former participants of the Synodal Pathwaydated November 10: the Holy Father spoke of "numerous steps by which a large part of this local Church threatens to move further and further away from the common path of the universal Church". Francis included among these steps "the constitution of the Synodal Committee, which aims to prepare for the introduction of a consultative and decision-making body that cannot be reconciled with the sacramental structure of the Catholic Church".

In a new letter, dated Oct. 23 but not made public until Nov. 24, Cardinal Secretary of State Pietro Parolin addressed DBK Secretary General Beate Gilles. Cardinal Parolin affirmed that both the doctrine of reserving the priesthood to men and the Church's teaching on homosexuality - two of the main changes the Synodal Way wants to introduce - are "non-negotiable."

To these two new documents, the ZdK reacted without flinching. Instead of reflecting on their clear content and drawing the appropriate conclusions, it engages in a kind of exegesis of these texts in order to interpret the alleged reasons why the Pope or the cardinals of the Curia might have issued such a ban. ZdK Vice President Thomas Söding explained at the beginning of the press conference held in the framework of the ZdK General Assembly: "In his last letter to four former members of the Synodal Way, the Pope underlined his concern for the unity of the Church. The synodality that we are establishing in Germany wants to strengthen and will strengthen this unity, both internally and externally. Catholic synodality will never be without or against the Pope and the bishops, but always with the Pope and the bishops".

In response to the specific question I put to him as to how these words can be reconciled with the statements in the Pope's letter, the ZdK Vice President replied that the Pope was referring to the letter of the three cardinals of January 16. "In this letter, in my opinion, the objection expressed from Rome was formulated very clearly that there should neither be a Synodal Council at the federal level, which is, so to speak, a higher authority than the Bishops' Conference, nor that the bishop - to use my own words - is a kind of Manager of a Synodal Council." The Synodal Committee "is precisely not intended to relativize and take power away from the bishop".

In his address to the plenary assembly, Thomas Söding reiterated this statement: "The Roman Synod is an endorsement for us", and with regard to the Pope's letter of November 10, he said: the fact that the Pope affirms that "neither the episcopal office can be undermined nor the power of the Bishops' Conference taken away, ultimately confirms the direction we are taking here". In response to a question from a ZdK delegate, he added that the suspicion that the bishops were going to be disempowered was being spread "by interested parties." He continued: "We are entering into a process: synodality in Catholic terms always means synodality with the Pope and the bishops, but also synodality with the people of the Church. That is what has been lacking up to now, and that is what must be promoted".

The president of the ZdK, Irme Stetter-Karp, also tried to relativize the statements of the Pope and the cardinals. At the aforementioned press conference, she referred to a "dynamic" in the Roman Curia: "I would like to recall the dynamic within the Curia in Rome, and also between the Curia and the Pope." He recalled that Cardinal Parolin had also opposed the "openness and the right of the laity and women to vote for the World Synod", but the Pope did it anyway: "suddenly it was legal and possible". He believes it is important not to overlook this "dynamic" in the Curia.

The DBK has yet to approve the bylaws of the Synodical Committee.

In this context, the ZdK quotes the Archbishop of Berlin, Msgr. Heiner Koch, who is the new Spiritual Assistant of the ZdK, with the following words: "We bishops are in favor of the statutes of the Synodal Committee. It is a conscious yes!". However, when he spoke at the ZdK plenary assembly, his message was quite different. He said that "the bishops" used to be spoken of as uniform, but that the debate in the DBK is heterogeneous, even if it is not made public.

"There are theological, ecclesiological and also psychological differences. Concerns and reservations on the subject can also be observed, depending on the positioning with respect to tradition and doctrine". Koch made reference to the fact that these differences also exist among the laity: "I receive many letters and e-mails that say: we do not agree with the Synodal Way, we do not want to go this way. And don't think it's just a few of them".

Response of a canonist to the interpretations by ZdK

On the binding nature of Pope Francis' letter and the note of Cardinal Secretary of State Pietro Parolin, Stefan Mückl, Professor of Canon Law at the Pontifical University of the Holy Cross, expounds:

"Canon law obliges all the faithful - clerics and laity, men and women - 'always to observe communion with the Church' (can. 209 § 1 CIC). In particular, 'they are bound by Christian obedience to follow whatever the sacred Pastors, as representatives of Christ, declare as teachers of the faith or establish as rectors of the Church' (can. 212 § 1 CIC). While the first aspect ('teachers of the faith') refers to the ecclesiastical magisterium, the second ('rectors of the Church') refers to the exercise of the ecclesiastical office of government.

The provisions of canon law are not 'inventions' of jurists, but the juridical formulation of the substance of the Church's faith, as described in the Ecclesiastical Constitution 'Lumen gentium' of the Second Vatican Council.

Therefore, when 'sacred shepherds', especially the Pope as supreme pastor of the Church (or his closest collaborator, the Cardinal Secretary of State) 'declare' or 'determine', they are binding on all members of the Church, regardless of to whom the relevant announcement was addressed in detail. Statements such as 'it was only a letter to four women' or 'the Vatican forbids things we have not decided' are beside the point.

The Holy See has made it clear for years and repeatedly, both through the Pope himself and (with his knowledge and will) through the principal heads of the Roman dicasteries, what is (or is not) compatible with the doctrine and discipline of the Church. It is therefore incomprehensible how one can construct a contrast ('dynamic') between the Pope and the Curia. Rome's messages are clear".

The Vatican

Pope Francis calls to communicate "without hatred and distortion" on the web 

On the occasion of the Festival of the Social Doctrine of the Church, which took place in Verona (Italy) this weekend, with the theme #soci@lmente libres", Pope Francis encouraged the laity to live freedom in social networks and promote initiatives for the common good. Communicate inspired by love, and avoid messages of hatred and distortion of reality.

Francisco Otamendi-November 28, 2023-Reading time: 3 minutes

The Pope sent to the 13th edition of the Festival of the Social Doctrine of the Church in Verona, which took place this weekend with the hashtag "#soci@lmente libres," a Message of support and guidance. Because "if mission is a grace that involves the whole Church, the lay faithful make a vital contribution to carrying it out in all environments and in the most ordinary daily situations," the Pope pointed out to them.

The message of His Holiness emphasizes that "professionals, entrepreneurs, teachers and lay people represent one of the convergences expressed in the Synthesis Report of the First Session of the XVI Ordinary General Assembly of the Synod of Bishops (October 4-29, 2023)". 

"The lay faithful are above all those who make the Church present and proclaim the Gospel in the culture of the digital environment," the Pontiff stressed. A digital world that "has such a strong impact on the whole world, on youth cultures, on the world of work, the economy and politics, the arts and culture, scientific research, education and training, on the care of the common home and, in a special way, on participation in public life".

The topic of discussion This year's theme was "#soci@lmente libres", which recalls "some highly topical issues, especially for the digital culture that influences relations between people and, consequently, society".

Jesus is interested in the whole person

The network we want is not made "to trap, but to liberate, to house a communion of free people," the Pontiff pointed out.

"Jesus' communication is true because it is inspired by love for those who listen to him, sometimes even distractedly. In fact, the teaching is followed by the gift of bread and the companion: Jesus is interested in the whole person, that is, the whole person, Jesus, as is evident, is not a solitary leader," he added.

In this tension and in this surrender, personal and communitarian freedom is expressed. "Faced with the speed of information, which provokes relational voracity, the amen is a kind of provocation to go beyond cultural flattening to give fullness to language, with respect for each person."

At that time, Francis encouraged the avoidance of hatred on social networks: "Let no one be the promoter of wasteful communication through the dissemination of messages of hatred and distortion of reality on the web. Communication reaches its fullness in the total donation of oneself to the other person. The relationship of reciprocity develops the network of freedom".

Cardinal Zuppi: to be at the side of the person

At the closing ceremony, Cardinal Matteo Zuppi, Archbishop of Bologna and President of the Italian Bishops' Conference, underscored the Pope's message, saying that "the Social Doctrine of the Church does not belong to one part" of society. "It always stands at the side of the person, whoever he or she may be."

In 2024, Pope Francis will visit the city of Verona, as announced by its bishop, Bishop Domenico Pompili. Francis sees us as "a land at the crossroads of peoples, of dialogue in which confrontation can flourish and, especially in these difficult times, peace," the official Vatican agency reported.

This is the same idea emphasized by the Holy Father Francis when he received in audience the members of the Pontifical Foundation Centesimus Annus, dedicated to promoting the Social Doctrine of the Church, which is 30 years old in 2023, following its creation by St. John Paul II in 1993.
At the beginning of June, Francis reminded them of the origins of the foundation: the encyclical of the holy Polish Pope written for the 100th anniversary of the foundation. Rerum novarum of Pope Leo XIII: "Your commitment has been placed precisely on this path, in this 'tradition': (...) to study and spread the Social Doctrine of the Church, trying to show that it is not only theory, but that it can become a virtuous way of life with which to make societies worthy of man grow".

Centesimus Annus Foundation: the person in the company

In the middle of last year, Anna Maria Tarantola, president of the Centesimus Annus Foundation, also insisted that "inclusion and efficiency are not antithetical, but complementary". meeting held at the "Palazzo della Rovere", headquarters of the Order of the Holy Sepulchre in Rome, organized by the Rome Reports agency, the Roman Academic Center Foundation (CARF) and Omnes, sponsored by Caixabank.

Anna Maria Tarantola recalled Pope Francis in his encyclical "Fratelli tutti", referring to entrepreneurial activity. "The activity of entrepreneurs effectively "is a noble vocation aimed at producing wealth and improving the world for everyone. In its designs each person is called to promote his own development, and this includes the implementation of economic and technological capabilities to grow goods and increase wealth. However, in any case, these abilities of entrepreneurs, which are a gift from God, must be clearly oriented towards the progress of other people and the overcoming of poverty, especially through the creation of diversified job opportunities" (Fratelli tutti, 123).

The authorFrancisco Otamendi

De-digitalize the classrooms

Parents and educators must teach children to let technology support, but not supplant, human interactions at school.

November 28, 2023-Reading time: 2 minutes

In the last 20 years, in many classrooms paper has been replaced by screens and students have abandoned the heavy encyclopedia tomes for Wikipedia, which in 2021 had 244 million page views per day. Recently, social concern is spreading around the impact of technology on education.

We are witnessing a movement that we could call "de-digitization," whereby initiatives are multiplying at all levels - from schools and colleges to universities and graduate schools - to limit the use of screens in academic classrooms.

There is no shortage of studies and the results are compelling. UNESCO's GEM 2023 report warns about the detrimental impact of smartphones in the classroom. Data from international assessments such as PISA indicate a negative relationship between ICT use and lower student performance.

Following its findings, UNESCO has recommended a global ban on smartphones in the classroom and has insisted that education should continue to focus on human relationships. We need to teach children to let technology support, but not supplant, human interactions in school.

Need for legislation

Experts recommend promoting appropriate legislation. This is a sufficiently relevant issue for public authorities to make decisions.

At the international level, some governments have taken courageous decisions: in 2023, Italy has banned cell phones in classrooms.

France did so already in 2018, except for strictly teaching functions.

Finland and the Netherlands have announced that they will not allow the use of smartphones, tablets and smartwatches in class from 2024. Another country with restrictions is Portugal.

In the case of the United Kingdom, 98% in its schools is prohibited. 

In Spain, according to the National Observatory of Technology and Society, 22% of children under 10 years of age have a smartphone. However, only 3 autonomous communities (Madrid, Galicia and Castilla-La Mancha) have so far banned the use of cell phones in schools. 

Do we need more evidence to start taking this issue with the seriousness it requires?

The authorMontserrat Gas Aixendri

Professor at the Faculty of Law of the International University of Catalonia and director of the Institute for Advanced Family Studies. She directs the Chair on Intergenerational Solidarity in the Family (IsFamily Santander Chair) and the Childcare and Family Policies Chair of the Joaquim Molins Figueras Foundation. She is also Vice-Dean of the Faculty of Law at UIC Barcelona.

The World

Malek Twal: "Islamist terrorism targets more Muslims than Christians."

The ambassador of the League of Arab States in Spain, Malek Twal, has dismantled to Omnes the thesis of the flight of Arab Christians from the Middle East because they are Christians. As a representative of the Arab League, based in Cairo and which brings together 22 states, he assures that the real reason is the absence of peace, and for this he asks for help from "Christian Europe".  

Francisco Otamendi-November 27, 2023-Reading time: 5 minutes

Malek Twal had clear priorities in his participation in the recent Catholics and Public Life congress at the CEU. "What I want you to remember from my speech," he said, is "that Christianity and Christians will remain in the Holy Land despite all the difficulties," and that "their permanence depends on the support that Europe and America give them and their Muslim brothers."

Omnes wanted to delve into the matter for at least three reasons. 1) Because "Arab Christians are patriotic people and do not leave their home countries except in harsh and unbearable circumstances," Malek Twal noted. 2) Because despite those circumstances, "there are still half a million Christians in Iraq and more than a million Christians in Syria, and Christians still represent the majority in Lebanon," the ambassador added. And 3) Because the terrorist threat remains. 

These were his words, accompanied by CEU San Pablo University professor Antonio Alonso Marcos. As you will see, the nuances of the leader of the Arab Leaguewho is Jordanian, and has a wife and four children, have their interest. The interview took place days before the announced cease-fire.

Are you a Christian?

-Yes.

Do you know the Foundation for Islamic Culture? Omnes follows educational initiatives of that foundation.

-Yes. This association is promoting the message of the Pope Francis with the Imam of Al-Azhar. It is a very important message, because it is a common Christian, Islamic message, a message of peace.

Does the Arab League share the document of human fraternity?

-No, no. The Arab League is a regional organization of political character although it has an economic, social mission, etc., but the origin of the Arab League is a regional organization of political coordination among Arab countries, twenty-two.

What does the League of Arab States think of the document?

-Within the Arab League we have a department that deals with intercultural and interreligious dialogue. All initiatives concerning dialogue in the world are important initiatives and it is interesting for us in the Arab League. 

In this initiative we have one Arab country, the Emirates; another party, Al-Azhar, which is a religious institution in the largest Arab country, Egypt. The initiative is very important for us in the Arab League. We are not a legal party to this initiative, but we are happy about this declaration that was adopted at the same time by the Holy See and Al-Azhar.

It is inevitable to talk about the Israeli-Palestinian war, the conflict.  

-First of all, this is not a conflict because a conflict is between two states; this is an aggression by a state against a people, the Palestinian people, which has been under occupation for 75 years by a state, the Israeli state. The aggression comes from a State that has all kinds of weapons against a people that has been under occupation for many years in a closed strip, by land, sea and air.

But within the Palestinian people there is a radical minority called Hamas.

--Hamas is a component of Palestinian society. Occupation results in various kinds of resistance movements. Hamas is a component of Palestinian society, radical, but we must understand that, according to the rules of physics, every action is followed by a reaction. Hamas' radicalism is the reaction to the occupation, which is insufferable. 

In this context, how do you qualify the Hamas attack on October 7 on civilians in Israel?

-The council of Arab ministers, when it met 4 days later, condemned all attacks against civilians on both sides. For us, the safety of civilians is very important, on both sides. We do not call this a conflict, as I said, but an aggression against Palestinian civilians in the Gaza Strip.

Let's talk about Christians. The paper is entitled "Christians in Arab countries". With the logical differences, how are Christians doing in these Arab countries?

-The Christian communities in the Middle East are going through a very difficult period. Not because they are Christians, but because the situation is very difficult, for Christians and Muslims. An example. Lebanon is a country with a Christian majority, the president is Christian, but the Christians are living in extreme difficulty, like the Lebanese Muslims, who are also living in a very difficult situation.

This is in general, but if we look at a Christian community in different countries we see differences. For example, Christians in Jordan have always been privileged, despite being a minority, because they always have my role, my quota. We are overrepresented, in politics, in the economy, in parliament, but this does not mean that we do not have problems. The problems do not come because we are Christians, but because we have a situation that is not normal in the whole region. The absence of peace, of security, of stability....

If we talk about the Christians in Iraq, or in Syria... They are people very integrated in society, socioeconomically, in politics... We remember the famous Christian foreign minister, Tariq Aziz; the father of Arab nationalism, Michel Aflaq... The Christian communities in Iraq and Syria were always in the forefront. 

However, the number of Christians is decreasing. 

-Yes, the number of Christians is decreasing. They are going through a very difficult period of wars for years, as is well known. 

The problem of Christians in all these countries is that they are very qualified. As they have the best education in the country, as soon as there is a problem they say: well, what future do I have here, and they go abroad, to Switzerland, America or Canada, wherever. It is not the most vulnerable or the poorest who leave, but the most capable. Christians, within society, belong to the middle or upper middle class, that's why they go to the best schools, the best universities....

Coptic Christians in Egypt have suffered attacks and violence. Is it because they are Christians?

Yes and no. Christians have been victims of Islamist, not Islamic, terrorism. It is very important to select terms. There is a big difference between Islamic and Islamist. I am talking about Islamist terrorism, a person who takes Islam as a motive, they are people who have nothing to do with Islam.

The same victims are more Muslims than Christians. Terrorists attack all those who are not like them. When there is an attack against a Coptic church, the victims are Copts, but yesterday or tomorrow the victims are Muslims.

Another thing, the victims of the Taliban, of Al Qaeda, are Muslims, they are not of another religion. It is very important to understand that for a terrorist, their enemy is those who are not like them. Moderate Muslims, open to the world, are enemies for terrorists.

Another example: who are the victims of Taliban terrorism in Pakistan. There are no Christians in Afghanistan, in Pakistan they are all Muslims. Well, there are a few Christians, yes.

What guidance would you give to help Christians in the Middle East?

I say to the Christian Europe that the best way to help us is to work together for the cause of peace, to give peace to the Muslims, to the Palestinians, to the Syrians, to the Iraqis... The most important thing is stability, security, and all this depends on peace. If we don't have peace, we don't have security and if we don't have security, all Christians are tempted to emigrate and leave. 

The authorFrancisco Otamendi

The Vatican

Francis insists from Santa Marta on "dialogue, the only way to peace".

Pope Francis prayed the Angelus this morning from Casa Santa Marta due to a slight flu-like condition. On the Solemnity of Christ the King, he emphasized that "Jesus' favorites are the most fragile" and stressed, in reference to wars, the importance of dialogue.

Francisco Otamendi-November 26, 2023-Reading time: 3 minutes

"Today I can't look out of the window because I have this problem with inflammation in my lungs (the doctors Braida will be the one to read the reflection because he is the one who does them and he always does them so well! Thank you very much for your presence". 

This is how Pope Francis began his remarks before the prayer for the Angelus of the last Sunday of the liturgical year and the Solemnity of Our Lord Jesus Christ, King of the universe. The Gospel speaks of the Last Judgment "and tells us that it will be about charity". 

"The scene presented to us is that of a royal hall, in which Jesus is seated on a throne. What is so special about these friends in the eyes of their Lord?" 

According to the world's criteria, the King's friends should be those who have given him wealth and power. However, according to Jesus' criteria, his friends are others: they are those who have served him in the weakest. "He is a King sensitive to the problem of hunger, to the need for a home, to sickness and imprisonment: realities all of them, unfortunately, always very current. Hungry, homeless people, often dressed as best they can, throng our streets: we meet them every day. And even with regard to sickness and imprisonment, we all know what it means to be sick, to make mistakes and pay the consequences," the Pope pointed out.

Thus, before the Marian prayer of the Angelus, the Pontiff recalled that "today's Gospel tells us that one is 'blessed' if one responds to these poverties with love, with service: not by turning away, but by giving food and drink, by clothing, by welcoming, by visiting, in a word, by being close to those in need. Jesus, our King who calls himself the Son of Man, has his favorite sisters and brothers in the most fragile men and women.

Finally, he turned to "Mary, Queen of Heaven and Earth, help us to love Jesus, our King, in his least brothers and sisters".

Holodomor in Ukraine

After praying the Angelus, Francis recalled that Ukraine commemorated yesterday" the Holodomor, genocide perpetrated by the Soviet regime that caused the starvation of millions of people 90 years ago."

That wound, instead of healing, is made even more painful by the atrocities of the war that continues to make these dear people suffer, the Holy Father stressed. "Let us continue to pray without tiring, because... the prayer is the force of peace that breaks the spiral of hatred, breaks the cycle of revenge and opens unsuspected paths of reconciliation". 

Dialogue in the Middle East, and trip to Dubai 

On the war in the Middle East, the Pope gave thanks to God because "at last there is a truce between Israel y Palestineand some hostages have been released". "Let us pray that they are all released as soon as possible - let us think of their families!", he added, "that more humanitarian aid enters Gaza and that we insist on dialogue: it is the only way, the only way to have peace. Those who do not want dialogue do not want peace.

Finally, the Pope asked for prayers in the face of "the climate threat that endangers life on Earth, especially for future generations. This is contrary to God's plan, who created everything for life. And he referred to his apostolic journey to DubaiNext weekend I will travel to the United Arab Emirates to speak on Saturday at COP28 in Dubai. I thank all those who will accompany this trip with prayer and with the commitment to take to heart the preservation of our common home". 

The Holy Father also recalled that today the XXXVIII World Youth Day is being celebrated in the particular Churches on the theme "Rejoicing in Hope". I bless all those who are participating in the initiatives promoted in the dioceses, in continuity with WYD in Lisbon. I embrace young people, the present and future of the world, and I encourage them to be joyful protagonists in the life of the Church".

The authorFrancisco Otamendi

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Evangelization

Father Salvo and the legacy of the old St. Patrick's Cathedral

Father Salvo talks in this second part of the interview with Omnes about the old St. Patrick's Cathedral and its legacy.

Jennifer Elizabeth Terranova-November 26, 2023-Reading time: 3 minutes

Father Salvo is not only the rector of St. Patrick's Cathedral, but also directs the basilica of the former St. Patrick's Cathedral (sometimes referred to as the "Saint Patrick's Old Cathedral"), located in Nolita, a neighborhood with which he is very familiar. When he first moved to New York, he lived across the street from St. Patrick's Basilica, and it was his first parish.

Running St. Patrick's Cathedral can be challenging, but Father Salvo is committed to being physically and emotionally present in both places and recognizes the help he receives. He says he can attend both churches "because there are great people in both places who make it possible; that's the bottom line when it comes to their practicalities."

A revived legacy

The basilica, located on Mott Street at the corner of Prince Street, was once known as "the new church in town." It was the second Roman Catholic cathedral in the United States (Baltimore was the first) and the first church dedicated to the patron saint of the city. IrelandSt. Patrick.

The Basilica of St. Patrick's Old Cathedral has a legacy that Father Salvo is proud of and recognizes its importance and significance. "It is beautiful to remember that there is a legacy..." and it is "a great opportunity to, once again, try to pick up that legacy, which should never have been broken in the first place."

The old cathedral became parish status when the new St. Patrick's Cathedral opened in 1879; however, "it was still respected as the original cathedral; it still is and always will be; and it has the status of a basilica," and it's good that people are more aware of that, says Father Salvo.

A cathedral and its seat

The two churches are very different "in terms of size" and are located on the opposite side of Manhattan. However, Father Salvo appreciates the "similarities" between the two churches and their shared history. He spoke of Archbishop John J. Hughes (1797-1864), whom he says "was the visionary of St. Patrick's Cathedral as we know it." But the man who laid the cornerstone for the new cathedral north of the city would not see the majestic cathedral open its doors on the first day because he died before the momentous date. "It took a long time to build because of the Civil War," Father Salvo recalls.

The rector also acknowledges the blessing of being part of both churches, "To be able to have that legacy is a great privilege, and it's a beautiful thing, and it thrills me." He also defines what a cathedral is: "A cathedral is where the seat of the archbishop of the diocese is; here is the seat of Cardinal Dolan, so this is the cathedral, but the history of both is tied together."

It's a beautiful thing!

The two churches are inextricably linked and have commonalities; the way Old St. Patrick's Cathedral is run on a daily basis "is more like a normal parish in terms of the number of parishioners and the obligations to people...". But because "it's such a special place" and is "in such a prime location in New York City, it's also another place where there are a lot of great events that take place almost weekly," says Father Salvo.

He is also proud and happy to tell Omnes about the "vibrant young adult community" at Old Saint Patrick's and boasts of his 7 p.m. Sunday Mass. He says that every Sunday at that time, "the church is full of young adults; very talented, intelligent, faithful young adults who don't need to be there, and many of their peers are unfortunately not there, but they are, and they are faithfully there, and it's such a beautiful thing to witness." He goes on to say that "it's not just about them expressing their faith, but also being able to serve them, and not just helping them grow in faith, but also providing a platform for them to meet other young adults who also care about their faith."

This article is the second part of my interview with Father Enrique Salvo. Soon we will publish the third part.

Initiatives

Jacques Philippe at the Omnes Forum: hope in a world without God

On Friday, November 24, Omnes held a forum with Jacques Philippe at Villanova University. The acclaimed spiritual author spoke about the consequences of the "traumatic" death of God in today's society.

Paloma López Campos-November 25, 2023-Reading time: 3 minutes

On November 24, Omnes held a forum at the Villanueva university with Jacques Philippe. The theme of the session was "Do we need God?".

Jacques Philippe during the session

During his lecture, the well-known spiritual author developed four key points about the consequences of having separated God from our lives. In order to give a hopeful tinge to the session, Philippe began by assuring that "it seems that man abandons God, but God does not abandon man". Therefore, even if the consequences of the "death of the Father" are traumatic, there is the possibility of returning to Him.

The first essential idea that Jacques Philippe wanted to convey was that "to move away from God is also to move away from the source of truth". By losing the stability and solidity provided by God, "we fall into subjectivism, each one creates his own truth".

From this arises a danger of which the author warned, which is the temptation to create tailor-made religions. And not only that. In the long run, this leads to "loneliness, an individualism that deeply marks today's world".

Freedom and mercy

Secondly, Philippe denounced the lie of atheism, which claims that "God is the enemy of freedom". To remove the Father from the equation, the speaker explained, is not only to allow oneself to be carried away by a lie, but by removing God from our lives, we also remove mercy.

Drawing on the parable of the prodigal son in the Gospel, Jacques said: "Once the death of God has been proclaimed, what happens? The house is empty. There is no one to welcome you, to tell you that you have the right to be happy."

Taking the Father out of our life implies that "there is no more forgiveness for our sins, because man cannot forgive himself. He can find excuses, he can rely on psychological ones, but he cannot forgive his sins". What happens then? The speaker expressed it clearly: "man is alone with the weight of his mistakes".

The problem of freedom

The effects of this on our society today are terrible, Philippe said. Today, "there is no room for failure, no room for fragility". Men, unable to be weak, have become obsessed with success. We have put "an excessive burden on human shoulders".

Faced with a life in which error is not tolerated, the speaker explained, "the exercise of human freedom becomes difficult. Two different excesses open up before us. "On the one hand, the most absolute irresponsibility; on the other hand, the excess of responsibility, the burden of our decisions alone."

Jacques pointed out that having rejected God, "we have a lot of options to choose from, but we have no one to accompany us". This immediately becomes a "source of anguish. We men are aware that "we have freedom, but we have no one to help us discern". And, again, Philippe warned of the danger of this: "freedom can become problematic".

Healing wounds

The third key that the speaker spoke about relates to hope. "To deprive ourselves of God is to deprive ourselves of hope for the future. When one lives without the revelation of God, which is the meaning of our existence, life becomes heavy, narrow."

When we have the Father, the author explained, there are no definitive tragedies, because we know that the Lord, when we come to meet him, "will heal us completely". Not only that. Philippe encouraged all those present to have hope because "in an instant God can save what was lost".

This idea also has a very practical consequence in everyday life. "What prevents us from forgiving?" the speaker asked the lecture hall. "Sometimes what prevents us from forgiving is that we have the feeling that the wrong received by another is irremediable. That is where faith comes to help us, because if God exists every wound can heal."

Self-hatred

Finally, Jacques Philippe warned everyone of a clear consequence today that comes from driving God out of our lives. "Contemporary man does not succeed in reconciling with himself." Without hope, without mercy and without the opportunity for forgiveness, man does not even manage to love himself.

"We thought that by eliminating God we were eliminating guilt. It has been exactly the opposite. There is more and more guilt. Human beings consider their poverty as a tragedy. Philippe explained that "man can only accept himself with the gaze of God". He even went further in his affirmation: "When man distances himself from God, he ends up hating himself, because he no longer has any reason to love himself".

Jacques Philippe ended his talk by encouraging everyone to regain hope and to have the firm belief that "the freedom that God gives by accepting his presence in our lives is immense".

Evangelization

Jacques PhilippeSometimes you have to face your own misery to begin to cry out to God".

The priest and author of spirituality was the speaker at the Omnes Forum "Do we need God?" held on Friday, November 24 in the Aula Magna of the Villanova University in Madrid.

Maria José Atienza-November 24, 2023-Reading time: 5 minutes

Jacques Philippe shared the evening of November 24 with more than two hundred people at the Omnes Forum "Do we need God?".

At the meeting, held at the Universidad Villanueva de Madrid and sponsored by Fundación Carf and Banco Sabadell, Philippe reflected on the absence of God which means the disappearance of hope and mercy or the need for a filial relationship with God for a full life of man today.

The Forum, which will be available on the Omnes YouTube channel in the near future and will be the focus of the Experiences section of the December 2023 print issue of Omnes, has raised enormous expectations.

Jacques Philippe is the author of numerous books on the spiritual life, including titles such as "Interior Freedom", "Time for God" and "The Spiritual Fatherhood of the Priest", among others.

Jacques Philippe
Image of the attendees to the Omnes Forum with Jacques Philippe at Villanueva University in Madrid ©J.L. Pindado

In our world there is an alternating paradox of an evident secularization and the rise of new spiritualities. Do you think it is easier to reach God through this "spiritualism" or, on the contrary, is it more confusing?

-There are many possible paths. I think there are people who are in atheism who may feel a vacuum because, somehow, man cannot do without spirituality. And maybe that emptiness will lead you to faith.

I have also known people who have gone through the new spiritualities first, because they were looking for meaning or there was something wrong in their life that they wanted to remedy and they touched here and there, and ended up ending up in the Church. I have met several like that. I don't have statistics, but I think that's how it is!

It is beautiful to see how different people's paths are: someone from a totally atheist family who becomes a believer or someone who is a Buddhist "to the last hair" who ends up meeting Christ....

There is talk of a world in crisis, a Church in crisis, a humanism in crisis, and reasons for hope?

-Yes, I think so. Because God is faithful. Sometimes man can abandon Him - which is what is happening today - but God does not abandon man. I believe that God will find a way to manifest Himself and draw hearts to Himself. He will find a way to propose Himself to all men.

It is not only the historical and sociological mechanisms, which of course have their importance and their part of truth, but deep down I believe that there is a design of God on man and on the universe. That is what gives me hope.

How can one, in a society marked by "noise" and deadlines, achieve the inner silence necessary to listen to God today?

Jacques Philippe at the Omnes Forum ©J. L. Pindado

-Today there are many people who also want something else, who want to return to nature, who feel the need for silence. A life that is not frenetic, but calmer, let's say. And we see it in all the newspapers.

Putting this into practice is not easy, because one cannot completely isolate oneself from the world. I think the most important thing is to find spaces in our heart. Some spaces of silence, of openness to God, peace. But this supposes to cut. We have to know how to cut off the cell phone, the television and take some time for recollection, even if it is in a little corner of your bedroom.

This is what Jesus says: "When you pray, go into your room, close the door and pray to your Father, who is in secret, and your Father, who sees in secret, will reward you". It is clear. When we can bring people to the Gospel, to prayer, seeking Christ, it leads to a change in our life.

You are the author of a book on the spiritual paternity of the priest. In general, has our society, even in the Church, lost the concept of paternity?

-Yes and no. I think the subject is quite complex. It is true that nowadays there is a rejection of fatherhood, a rejection of God, fatherhood is accused of being abusive, the criticism against the "patriarchal society", the father is the "enemy to be beaten".

There are certain legitimate motives in this perhaps because the way authority is exercised in the world, and also in the Church at times has not been correct: it has not been respectful of human freedom, it has had too much power, too much influence on people who were not conducive to freedom that there is a reaction may be normal, the problem is that it is excessive.

In the face of this, it is necessary to remember what true fatherhood is. To return to the mystery of divine paternity and also, we need men who are the image of that divine paternity: humble, respectful, who lead to freedom and help people to be themselves and not to be someone who suffocates. It is necessary to turn to God, to promote true models of paternity and to find the sense of filiation.

In other words, I believe that there is a certain human pride that proclaims "I don't need anyone, I don't want to depend on anyone, I can save myself...". In addition to the above, we find then this human pride that is contrary to a filial attitude, of trust, of availability. All these are things that we must rectify.

I believe that it can be very helpful to return to the Gospel, to rediscover the fatherhood of God, not as man conceives it and projects it onto God, but God as he is, as he reveals himself in the parable of the Prodigal Son, for example. To rediscover the true image of God in the Gospel and also to recover a childlike, trusting heart. This is the work of the Holy Spirit in our heart. The Holy Spirit who makes us say, "Go!Abba, Father!"who awakens trust in us, who heals us of fears and suspicions, who allows us to truly open ourselves to God.

I believe that the most profound solutions are of a spiritual order. There are things that can be done on a psychological and social level, some changes in society in the Church... But the basic issue is to reencounter the mystery of the living God and to receive the grace of the Holy Spirit. A new outpouring of the Holy Spirit in the world, a new Pentecost, where we find ourselves now in a certain way.

The Church is not a human institution, it is God communicating.

Jacques Philippe. Spirituality author

Do you really believe that we are in an outpouring of the Spirit when, for many, the Church is mortally wounded?

-The Church has always been in crisis. It has never been a stable institution. It almost died a hundred times. But the Church is not a human institution, it is God communicating himself. The mystery of Christ communicating himself to the world.

The Church always has to purify and reform itself and I believe that this is what is happening. There is suffering, there is questioning, but I believe that we also see the Holy Spirit at work who does not abandon his Church.

I see many signs of the work of the Holy Spirit in the Church and in the last few years there have been very important spiritual renewals: the Charismatic Renewaland also a Marian renewal, so many people to whom it comes Medjugorjefor example. Perhaps it is not a mass phenomenon, but there are many places where the presence of the Spirit can be experienced, where there is a renewal of hearts and healing of the wounds of the spirit.

I believe that this reality will be amplified. Perhaps through suffering, sometimes it is necessary to hit rock bottom in order to get back up again. Sometimes, people have to face their own misery, their own radical impotence, so that they begin to cry out to God.

Spain

The Spanish bishops to the People of God: "asking for forgiveness and forgiving is the first step to heal wounds".

Maria José Atienza-November 24, 2023-Reading time: 6 minutes

The 123rd Plenary Assembly of the Spanish bishops has published a letter addressed to all the people of God on sexual abuse committed within the Church.

Under the title "Sent to welcome, heal and rebuild", the bishops reiterate their request for forgiveness to the victims and commit themselves "to be transparent in this process and accountable to the victims, the Church and God" and make reference to the implementation of a plan to integral reparation.

Full text of the letter "Sent to welcome, heal and rebuild".

You are the light of the world (Mt 5:14).. To the people of God and to Spanish society, in the face of the drama of abuse, we, the bishops of the Plenary Assembly, aware that we have been sent to welcome and heal the victims of this social scourge, humbly offer the following considerations.

1. Grief, shame and request for forgiveness.

The abuse of minors has filled us with sadness. As on other occasions, we want to express unequivocally the pain, shame and sorrow that this reality, which betrays the message of the Gospel, causes in us. In no way do we intend to look for excuses or justifications to avoid any responsibility that may correspond to us as a Church.

At the same time, we reiterate our most sincere request for forgiveness to all those who have suffered because of these execrable actions, especially to the victims and their families. We also ask God's forgiveness, in which, as Christians, we have not been faithful. The suffering has been caused not only by the abuses but also by the way in which, at times, they have been dealt with. There are not enough words to express how sorry we are for the pain of the victims, as well as for the betrayal committed by some members of our communities. These acts, which are not only sins but also crimes, are incompatible with the fundamental values of our faith in Christ, for they contradict the love, compassion and respect that He teaches us and gives us the strength to live. They are also a call to a profound personal and communal conversion.

Above all other considerations, we commit ourselves to be transparent in this process and to be accountable to the victims, to the Church and to God. Our brothers, priests, religious and lay people, betraying the trust they had received and the mission entrusted to them, were abusing those persons, minors or vulnerable, who had been entrusted to them for their protection, education or care.

2. The action of the Church: attention to victims.

Many of us have met the victims of these abuses. We have known their face, their story, their name. We want to take on their pain incarnate. We have asked for their forgiveness, we do so now and we will always do so. To ask for forgiveness is to recognize our limitations, our poverty, our weakness, our lack of courage. We know that the damage and pain caused are indelible, but to ask for forgiveness and to forgive is the first step to heal the wounds.

First and foremost, we can assure you that we continue the commitment to take concrete and effective measures to prevent future abuse in our Church that we began in 2001. We are constantly, and for some time now, reviewing all of our security and training protocols, as well as working closely with civil authorities to ensure that those responsible for these crimes are brought to justice.

- Welcoming and reparation. - In relation to the victims, for their reception and accompaniment, offices for the protection of minors have been created in all dioceses and religious institutions and studies have been carried out in order to know the dimension of the problem. We encourage anyone who has suffered abuse to approach these offices to initiate processes of reparation and healing. We are fully prepared to listen, support, repair and offer the help they need to heal the wounds. Every child protection office is open to listen and welcome that pain.

Prevention and training. - With the encouragement of Pope Francis, necessary steps have been taken in three directions. In this Episcopal Conference, the Advisory Service to the Diocesan Offices, now fully operational, has held numerous formation meetings to establish a joint work that makes possible an effective accompaniment of the victims. In relation to the rest of the People of God, the Episcopal Conference, the dioceses and the congregations have prepared and promulgated protocols to prevent and detect abuse, and have begun training processes for all those in the Church who work with minors, so that they can help prevent this social scourge. In the juridical sphere, both the motu proprio Vos estis lux mundi as the Vademecum on procedural issues in the face of sexual abuse, promulgated by the Holy See, have been accompanied in Spain by the Instruction on sexual abuseapproved by this Episcopal Conference last April.

- Complaint and action. - The rapid assessment of abuses, which is essential for prompt action, must lead immediately to denunciation in the canonical, civil and criminal spheres. This is the beginning of the judicial action that is essential on the road to reparation.

It is necessary to emphasize that, in the legal context, the determination of whether an act constitutes a crime of abuse and who is responsible for such criminal act corresponds to the judicial authority, as well as the legal measures that may be taken as a consequence.

Nevertheless, conscience, which "is man's most secret core and tabernacle, where he sits alone with God" (GS 16), calls us to recognize those intrinsically evil acts that violate God's law, even if they cannot be appreciated by human justice, and leads us to the urgency of making reparation for them.

3. It is a problem of the Church and of society.

Likewise, we are well aware of the impact that these actions have on the public's perception of the Church. The bishops of Spain consider that cases of abuse are very serious matters that must be dealt with within the legal framework. Unfortunately, they affect all sectors of society. The vast majority of abusers are family members or people close to the victim.

However, in this very important issue, to focus only on the Church is to defocus the problem. The recommendations and measures to be taken should not only be addressed to us, but to society as a whole.

We believe that the way to heal this scourge in the Church and in society is for us to work together to build just, safe and compassionate environments where every person is loved, valued and respected.

Now, gathered in plenary assembly, we bishops have given special value to the testimony gathered from the victims, which allows us to place them at the center.

During this year, four reports on sexual abuse of minors and vulnerable persons in the Church have been published by different entities and media. The Spanish Episcopal Conference, based on the work carried out by the Offices for the Protection of Minors, prepared its own report, "To Give Light", with 728 testimonies collected from the 1940s to the present. But we insist that what is important are the people and not the numbers.

4. Not just words: the comprehensive reparation plan.

We are aware that words are not enough. Our action continues. In this same Plenary Assembly we have worked on the first draft of the plan of integral reparation for the victims of abuse, which has three lines of action that we are already developing and that we are going to promote with all our might:

- attention to the victims through all legal and ecclesiastical channels,

- full reparation, to the extent possible, for the damage caused

- and training for the prevention of such abuses in the future.

We have decided to continue working on this plan, approve its itinerary after the necessary revisions and ratify it at the next Plenary Assembly.

5. The valuable service of the People of God.

Lay people, missionaries, consecrated persons, deacons, priests and bishops, beyond our limitations and frailties, we give ourselves every day, helping, accompanying, consoling and fulfilling a very difficult mission that is not always recognized in our times.

It is not just to attribute to all the evil caused by some. We are aware that this path of reparation is indispensable and, at the same time, we believe that it can also help to heal the wound inflicted on the People of God. We must also remember all those among us who make us proud of our faith: priests who bring Jesus into every heart; consecrated men and women who dedicate themselves to education and assistance; consecrated women who care for the poorest and most needy with their whole life; missionaries in every country of the world making the Gospel visible; lay people who give themselves as catechists or volunteers; monks and nuns who support us with their prayer and all those who live their Christian life in the midst of ordinary concerns.

6. Hopeful.

Our commitment to eradicate sexual abuse is also a service to the society in which we live. We humbly offer our sad and painful experience to help any other institution to fight against this scourge.

We want to look to the future with hope. Once again, we reiterate that our struggle against all kinds of abuses must continue unceasingly. And, at the same time, we wish to show our deep gratitude and appreciation to the priests and consecrated persons of our Church, encouraging them to live with enthusiasm and hope the treasure of the ministry entrusted to them (cf. 2 Cor 4:7). We take this opportunity to appeal to the Catholic faithful to accompany, encourage and support them in their daily dedication.

Together with the People of God, we turn to Christ, the foundation of all hope, who promised us that he would be with us until the end of the world (cf. Mt 28:20). May he, the Good Shepherd, help us beyond the dark glens, to walk the path of healing, reconciliation and renewal, accompanied by the motherly love of Mary.

We ask your prayers for the victims and their families, as well as for all members of our Church.

Spain

Spanish bishops launch comprehensive reparations project for abuse victims

The project, presented by the Coordination and Advisory Service of the Diocesan Offices for the Protection of Minors, has been unanimously approved and must now begin its development and definition.

Maria José Atienza-November 24, 2023-Reading time: 3 minutes

The Secretary General and spokesman of the Spanish Episcopal Conference, Msgr. Francisco César García Magán has been in charge of communicating to the media the results of the work of the 123rd Plenary Assembly of the Spanish Bishops, which took place in Madrid from November 20 to 24. 

The management and development of the various investigations into sexual abuse committed in the Church has focused part of the reflections and work of the Spanish bishops during these days.

In this field, both a letter to the People of God in Spain, on this topic, approved unanimously, and the approval of a work process to structure and develop a plan for the integral reparation of victims of abuse, are framed in this field.

Letter to the people of God for the abuses 

The Plenary Assembly has given the green light to a letter to all the faithful which deals specifically with the problem of sexual abuse committed within the Church.

The missive, which is addressed especially to the victims, is centered above all on the request for forgiveness to the victims, as the secretary general of the Spanish bishops wanted to emphasize, and also "a word of hope to the rest of the people of God". 

In addition, this letter announces the comprehensive reparation plan for the victims that will be developed by the Spanish Episcopal Conference. 

Repair plan

The spokesman for the Spanish bishops pointed out that what has been approved at this Plenary is the work plan, although he was able to advance three lines of action that include the iter The work presented by the Coordination and Counseling Service of the Diocesan Offices for the Protection of Minors: attention to victims and prevention and integral reparation, from all perspectives, psychological, social and economic.

In this sense, he pointed out that "we cannot talk about specific dates, since we have to meet certain statutory requirements", although he wants to get it up and running as soon as possible.

The bishops' spokesman has been asked several times about the possibility of establishing an economic fund to face the compensation to the victims. Magán pointed out that, in this type of cases, the economic compensation to each victim "has to be paid by the victimizer or, if he has died, by the institution involved. In principle, not the Episcopal Conference". 

Other Plenary Assembly topics

In addition to the abuses, the bishops have approved different projects in these days such as the "Project in favor of the dignity of the person". This initiative aims to address various problems affecting life, the dignity of the person, the family and society. Among the issues to be addressed, the bishops highlight the growing consumption of pornography among young people through the Internet, the trivialization of sexuality, the use of prostitution and sexual exploitation, mental health, or addictions.

The Compliance system for the Spanish Episcopal Conference has also been approved, a manual of regulatory compliance and best practices adapted to the nature and identity of the EEC. 

In addition, as stated in the summary of these days, the constitution of the Table of Interfaith Dialogue in Spain between the Catholic Church and the different Christian denominations is also being studied.

On the other hand, the bishops have approved the list of three candidates to be presented to the Dicastery for Evangelization for the appointment of the director The national director of the Pontifical Mission Societies, since the first five-year term of the current director will come to an end next December, José María Calderón.

The Assembly dealt with various follow-up matters. It also received information on the current status of Apse (TRECE and COPE) and the PMO.

Congresses and meetings

In the coming months, various meetings are planned, promoted by different areas of the EEC, which the bishops have also spoken about in these days.

Among them, the Congress "The Church in Education" to be held in Madrid on Saturday, February 24, 2024, the National Meeting on the First Announcement, to be held from February 16 to 18 in Madrid or the National Congress on Vocations planned for the first half of 2025 with "the aim of raising awareness throughout the Church and society about life as a vocation".

Photo Gallery

Christmas is already in San Pedro

The arrival of the Christmas tree marks the beginning of Vatican Christmas preparations. This year the tree comes from the Maira Valley and will be lit on December 9. After Christmas, the wood will be made into toys and donated to Caritas.

Maria José Atienza-November 24, 2023-Reading time: < 1 minute
The Vatican

The Pope with the new bishop of Helsinki

Rome Reports-November 24, 2023-Reading time: < 1 minute
rome reports88

Raimo Goyarrola has been received by Pope Francis.

This Bilbao native is the new bishop of Helsinki and has joked with the Pope about the end of the world "Finland is the end of the world: "Fin" "land", "end of the world". Although he insists that the "end of the world" is Argentina, but we have again agreed that there is "end of the world" in the north, Finland, and "end of the world" in the south, which is Argentina".


AhNow you can enjoy a 20% discount on your subscription to Rome Reports Premiumthe international news agency specializing in the activities of the Pope and the Vatican.
United States

Walking Together: on the USCCB Plenary Assembly

The USCCB Plenary Assembly featured the presence of a recently deposed Texas bishop just steps away from the meeting venue, an apparent difference of opinion between the USCCB president and the Pope's ambassador to the U.S., and a surprisingly lively public debate on the Church's role in responding to the mental health crisis.

Pablo Kay-November 24, 2023-Reading time: 5 minutes

The autumn plenary assembly of the United States Conference of Catholic Bishops (USCCB), held this year in Baltimore, did not feature the intense public debates and closely watched leadership elections to which we have become accustomed in recent years.

Instead, the Nov. 13-16 meeting featured the presence of a recently deposed Texas bishop just steps away from the meeting venue, an apparent difference of opinion between the USCCB president and the Pope's ambassador to the U.S., and a surprisingly lively public debate on the Church's role in responding to the mental health crisis.

A bishop dismissed

The case of Bishop Joseph Strickland took a dramatic turn two days before the meeting began, when the Vatican announced that Pope Francis had removed him as bishop of Tyler, Texas, and appointed Bishop Joe Vasquez, of the nearby Diocese of Austin, "apostolic administrator" until a permanent replacement is named.

Bishop Joseph E. Strickland prayed the Holy Rosary outside the hotel where the USCCB Plenary Assembly was being held. (OSV News photo / Bob Roller)

Strickland has been a leading critic of the pope, especially in his warnings about Francis' alleged lack of clarity on Church teachings related to sexuality and gender. Last May, he accused the pope of "undermining the deposit of faith" in a post on Twitter (now known as X). Days before his ouster, Strickland read a letter describing the pope as "a usurper of the chair of Peter" at a gathering of conservative Catholics in Rome.

The Vatican asked Strickland to resign and, following his refusal, promptly dismissed him on November 11.

But if what happened in Baltimore is a sign of things to come, Strickland, 65, will not go quietly. After the apostolic nuncio, Cardinal Christophe Pierre, the pope's delegate to the United States, asked him not to participate in the bishops' meeting, Strickland traveled to Baltimore anyway with the stated intention of praying in front of the Waterfront Marriott Hotel.

After his final act of prayer before the bishops' hotel, the National Catholic Reporter asked Strickland if he was trying to draw attention to himself.

"It's about Jesus Christ, and his truth must be proclaimed," he replied.

Synodality in America

Although the controversy swirled outside the assembly, Strickland's name was not mentioned as the bishops vigorously pursued a primarily administrative agenda.

In his first address to the bishops since becoming a cardinal in September, Pierre recalled the Gospel account of Jesus' Easter encounter with his disciples on the road to Emmaus to link the Synod on Synodality being held at the Vatican to the initiative of the bishops of the National Eucharistic Revival.

"I believe we will have a true Eucharistic rebirth when we experience the Eucharist as the sacrament of Christ's incarnation: as the Lord walking with us together on the way," Pierre said, echoing the synod's "walking together" motto.

Moments later, the president of the U.S. bishops, Archbishop Timothy Broglio, praised in his opening address "the many synodal realities that already exist in the Church in the United States."

Broglio's speech was interpreted by some as a mild rejoinder to more controversial statements Pierre had made in an "America" magazine feature published days earlier. In the interview, Pierre expressed concern that some U.S. bishops and priests were not fully supportive of the Pope's synod initiatives. In his speech, Broglio thanked "those who infuse vitality, commitment and renewal into our faith communities," and praised U.S. priests "on the front lines" for being "on fire with the Gospel."

Later, at a press conference, he said he had spoken to Pierre about his interview ....

"At the very least, the way "America" magazine characterized Archbishop Pierre's reflections, I don't think it really reflects the Church in America," he said.

A mental health epidemic

Most of the action items at the meeting elicited little or no debate or discussion from the bishops, with one notable exception: the Conference's new "National Catholic Mental Health Campaign."

In the longest public debate of the assembly, nearly 20 bishops rose to address the initiative with input on ways the Church in the U.S. can address the mental health crisis.

Cardinal Daniel DiNardo of Galveston-Houston lamented the shortage of psychiatrists in his archdiocese, and urged the Church to find ways to encourage more young medical students to seek careers in the field.

"The lack of this kind of help is very, very troubling in the United States," he said.

Archbishop Joseph Naumann of Kansas City, Kansas, called attention to the disintegration of family life and the targeting of youth by the pornography industry; Archbishop Gustavo Garcia-Siller of San Antonio was concerned about the relationship of the crisis to the rise in domestic and gun-related violence across the country.

Several bishops spoke of initiatives in their own dioceses to address what they described as a mental health "epidemic," including healing Masses, introduction of therapists in Catholic schools and parish mental health ministries.

2024 on the horizon

Overall, this year's meeting impressed some observers as reflecting the new "synodal" style that the Pope calls for the universal Church, with the bishops devoting more time to prayer and private "fraternal dialogues" than in previous years.

In his public presentation, synod delegate Bishop Daniel Flores of Brownsville, Texas, suggested that the synod's discussion of possible reforms to the Church's leadership structures would have to respect "doctrinal principles."

"The structure alone, of course, cannot ensure a form of Christian life and mission shared and promoted in common; because without the Spirit, the letter is dead," said Flores, who also announced that the synod's "interim report" will be discussed at the next meeting of the bishops in June 2024, before the synod's second session next October.

Meanwhile, the bishops also heard an update on preparations for next year's National Eucharistic Congress in Indianapolis (July 17-21). The main organizer, Bishop Andrew Cozzens of Crookston, Minnesota, emphasized the pilgrimage aspect of the event, which he said is intended to be "a moment of great renewal and great rebirth for our Church" that will "stimulate evangelization" in the United States.

Ultimately, if anything can be gleaned from the bishops' week in Baltimore, it is that the outcomes of moments like the Eucharistic Congress and the concrete steps taken to address crises like the mental health epidemic or the decline of faith and practice in America will tell us far more about the state of the Church in America than the statements of church leaders.

The authorPablo Kay

Editor-in-Chief of Angelus. Weekly magazine of the Archdiocese of Los Angeles, California.

Integral ecology

Stephen BarrThe thesis of the conflict between science and faith is a myth generated by the polemics of the end of the 19th century".

D. in theoretical particle physics, Stephen Barr is president of the Society of Catholic Scientists. Member of the American Physical Society, In 2007 Pope Benedict XVI awarded him the Benemerita Medal and in 2010 he was elected member of the Academy of Catholic Theology.

Maria José Atienza-November 24, 2023-Reading time: 5 minutes

Stephen M. Barr is Professor Emeritus of the Department of Physics and Astronomy at the University of Delaware and former Director of the Bartol Research Institute, a research center of the Department of Physics and Astronomy at the University of Delaware. 

Together with Jonathan Lunine he founded the Society of Catholic Scientistswhich has more than a thousand members from over 50 countries. Hundreds of scientists, theologians, philosophers and historians have attended its conferences.

This association, one of the leading associations in the field of the study of the relationship between science and faith, is conceived as a place where Catholic scientists can share their knowledge, perspectives and intellectual and spiritual gifts with each other for their mutual enrichment as well as a forum for reflection and debate on issues relating to the relationship between science and the Catholic faith.

This relationship between science and faith, its history and the myths and truths that are intertwined in this field, is the central theme that has been dealt with -with interviews with leading figures and collaborations such as Juan Arana-, the November issue of Omnes magazineavailable for subscribers.

How and why was the Society of Catholic Scientists born?

- In 2015, an eminent astrophysicist, Jonathan Lunine, a convert to the faith, told me that his pastor had suggested founding such an organization. I myself had been thinking about it for a long time. So Jonathan and I launched it in 2016. 

We had several motives. One was to show the world that modern science and the Catholic faith are in harmony. 

A second was to foster spiritual and intellectual communion and fellowship among Catholic scientists. Religious scientists and science students can feel isolated, although they are in fact very numerous, because they are often unaware of each other's existence. 

A third motive was to create a place where people with questions on the subject could find quality information and discussions on issues of science and faith.

Is it scientifically reasonable to have religious faith? Is it possible to be a recognized scientist and a believer today?

- Many great scientists have had religious faith; in fact, almost all of them, from Copernicus in the 16th century to Faraday and Maxwell in the 19th. The founder of genetics, Gregor Mendel, was a priest, as was the founder of the cosmological Big Bang theory, Georges Lemaître.

One of the best physicists in the world today, Juan Martin Maldacena, who created a revolution in the understanding of the relationship of quantum theory and gravity, and who in science is considered on a par with Hawking, is a member of the Society of Catholic Scientists.

One can also point to eminent contemporary scientists of other faiths. Dozens of Nobel laureates have been religious. I can think of two Nobel laureates in physics who converted to the Catholic faith (Bertram Brockhouse and Sir Charles Kuen Kao).

Where do science and faith converge - do they complement each other or are they incompatible?

- Faith and science have many of the same roots: a sense of wonder at the existence of the world and its beauty and order, the conviction that there are ultimate answers and that reality makes sense, and the belief that human beings have the capacity to arrive at truth and the obligation to seek it. Faith and science complement each other, is a good way of putting it.

St. John Paul II said that science shows us how the world works, while our faith tells us what the world means.

The late Rabbi Jonathan Sacks also said so. But the issues addressed by science and religion overlap in some areas, especially when it comes to the nature of human beings, since we are part of nature as well as transcending it.

 Why, in many academic circles, is the non-existence of God still a kind of premise for accepting scientific advances?

- Outside of pure mathematics it is difficult to find rigorous proofs. In the natural sciences, for example, we do not speak of "proving" theories, but of finding confirmatory evidence.

As for the atheistic and materialistic premises found in many academic circles, I believe they are often the result of unexamined intellectual prejudices or inherited misconceptions, though not in all cases, of course.

Intellectuals are not immune to the "herd instinct".

Disinformation also plays some role. For example, the idea that religion has been perpetually "at war" with science has been very damaging to the credibility of religion. But contemporary historians of science agree that this "conflict thesis" is a myth generated largely by the polemics of the late 19th century.

Nevertheless, there are many academics who are religious or have respect for religion.

Is there interest in science in the Catholic world? Are we satisfied with superficial knowledge?

- The Catholic world is a broad and diverse place. But, in general, Catholics have a great respect for science. Traveling and giving many talks to Catholic audiences of various kinds, I have found a great interest in what science has discovered and a strong desire to understand it better. Much of what is presented to people about science in the popular media - even some popular science media - is superficial, or sloppy, or confusing, or exaggerated. It seems to me that Catholics and others want to know what the real story is.

Are we believers sometimes afraid that science will "steal our faith"? 

- Yes, it is a widespread fear, but totally unjustified. People have been taught that breakthroughs in science have generally overthrown ideas that were previously considered "intuitively obvious", "self-evident" and matters of "common sense" and have been shown to be naive. Think, for example, of the revolutionary ideas of Copernicus, Darwin, Einstein and the founders of quantum mechanics.

Consequently, many people live in fear that science may, at any moment, make some great discovery that proves that our deepest convictions and most cherished ideas are equally naive).

There was a newspaper headline in the U.S. not long ago that a quantum experiment had shown that "there is no objective reality." (When people heard that something called "the God particle" had been discovered, they imagined that it was supposed to do the things that God had traditionally been thought to do.

In reality, the Higgs particle is no more God-like than electrons or protons, and physicists laugh at the term "God particle" and never use it.

Perhaps believers would be less nervous if they understood that some of the great advances in modern science have actually supported certain traditional notions that had been threatened by earlier science.

To give just one example, before the 20th century it seemed that physics had demonstrated that the laws of physics were "deterministic," which was seen as overthrowing the idea of free will; but in the 20th century "physical determinism" was in turn overthrown by quantum mechanics.

I discuss this and four other examples in my 2003 book "Modern Physics and Ancient Faith".

Science follows a winding path, but Catholics have reason to be confident that, in the long run, it will not stray from God, who created the world that science studies.

Father S.O.S

Who is in charge in your life?

There are questions that can help us examine the situations we face. They function as a guide to really learn to be masters of ourselves, masters of the circumstances that we can control.

Carlos Chiclana-November 24, 2023-Reading time: 3 minutes

I was talking to a person who was very busy in her professional duties and apostolic attentions, and at the same time very accelerated and with peaks of anxiety. I asked her: "What obstacles are there to your becoming - once and for all - the master of your house? Busy, yes, and with lordliness. With many tasks, yes, and with elegance. Full of projects, yes, and with serenity.". He was surprised and pleased with the question. "I don't know, but I'll take it and think about it.".

Notice, you choose to whom you give the power in your life: to you and to the personal direction of your actions, to the exterior that asks you to do things, to the interior desires, to the dependencies of people. 

Dominate is related to different Latin words such as "dominare"to have under its power, with the root of domus (house). Thus, we could say that who dominates is the lord/lady of the house, of the home; and it also referred to the dominus (master). Thus, the owner and master of the household decides who enters the house and how far. He is knowledgeable about the environment, the system and the people knocking at the door from outside, as well as the internal affairs of the house. He is very aware and attentive to decide what to do and to have balance within himself. When balance is within you, your "I" is calm and healthy, and others respect your house. When we give power to "outsiders", the self is exhausted and sometimes a kind of selfishness is born, which has no moral root contrary to generosity, but is necessary for survival.

However, to be able to have balance within oneself, it is necessary to put the focus of attention also outside, on the outside. Contact with reality and let yourself be affected by people to be able to decide accordingly, and in coherence, with the real nature of things. 

It is not a matter of keeping the house closed, the blinds down and the light off, but of deciding who enters our inner abode and who does not, how far they enter and for what purpose. To make it easier for you to make these decisions, to master your life and choose what is good for you, you can observe, look, consider and reflect, and then decide accordingly. These questions below will help you to exercise, at first perhaps as a laboratory analysis, but then you will do it naturally. 

Who is there or what is there? Someone asking for something. A situation that calls for intervention. An environment that seems to force me to react in a certain way. Expectations about me.

2.- What is it or who is it? Describe the situation, the person, the environment, the circumstances and the type of relationship: pastoral, institutional, family, filial, work, friendly.

3.- What does it have to do with me? Here you have a filter to prioritize. It will depend on whether it is a person, a situation, something material; if it is very dear to me or depends on me for whatever reason; to what extent I have committed myself before or if it is something new. For example, it is not the same to be asked for money by a man in the street than by your little sister, whether it is a matter of your pastoral or neighborhood, whether you are responsible for it because of a previous commitment or whether it is something new. 

4.- What do you ask for? Others have the "right" to ask us for whatever they see fit. Before the vice of asking, we have the virtue of not giving. It does not depend on us that they ask for more or less, everyone can ask for what he/she wants, and I will decide how to respond.

5.- What do you need? The request may not match what he needs. A man who asks you for money on the street may need a job or training. A system that asks you to do what you have always done may need a change on your part. This again serves as an adjustment factor to better understand the situation and what we will ultimately choose to give or not to give.

What do I know how to give? Whether or not I know how to give him what he asks for and/or needs, will also help us to make the decision of what is best for me, in balance with what is best for the other person.

7.- What can I give? The plausibility of giving or not giving also serves as a measure.

8.- What do I want to give them? Regardless of whether I have what they ask me for, whether I know how to give it to them and whether I can give it to them, I have the margin to decide whether I want to give it to them or not, for whatever reasons. To be able to choose what is good for me, it is also necessary to have the possibility of not choosing it. To choose what is good will not be forced, but willed.  

9.- How do I want to give it? Ultimately I will decide in what way and manner I give what is being asked of me, either exactly as requested or with the variations in intensity, timing, measures, etc., that I see fit.

Spain

"The Mass is not a spectacle.". The Spanish bishops publish guidelines for the broadcasting of celebrations.

The Episcopal Commissions for Liturgy and the Media of the Spanish bishops have drawn up guidelines so that "the retransmissions of liturgical celebrations may have the dignity they deserve".

Maria José Atienza-November 23, 2023-Reading time: 2 minutes

The president of the Episcopal Commission for Social Communications, Bishop José Manuel Lorca Planes, and the president of the Episcopal Commission for the Liturgy, Bishop José Leonardo Lemos, shared a briefing focused on the guidelines that both commissions have jointly developed to "help and advise" on the retransmission of the Eucharist and other liturgical or "paraliturgical" celebrations, both in the general media and through various social platforms. 

The document recommends that special care be taken with these broadcasts to avoid confusing the faithful. 

The president of the Episcopal Commission for the Liturgy wanted to point out that these are "guidelines for all those who bring the celebrations closer to those who cannot physically attend".

Bishop Lemos stressed that "we want people to take into account what is being offered: the Mystery of Redemption and to whom it is offered: to specific recipients, especially the sick, the elderly and caregivers".

At this point, the bishops once again recalled that following Mass through the media is not a substitute for attending Sunday Mass if one does not have a serious impediment. 

Among some of the guidelines included in this document, it is established, for example, that the celebrations should be held from a holy place: temple or chapel, and that the priest celebrant, the acolytes and the faithful people physically present, "should be aware that the celebration is being retransmitted".

Lemos called for "care to be taken in the development of the liturgy, the readings, etc., as well as in the realization and retransmission of the celebration. In this sense, the celebrant "must know that he is addressing both the present and the virtual community. 

In addition, the document advises that, once the Eucharistic celebration has been broadcast, the video should be deleted "so as not to give rise to misunderstandings". The Eucharistic celebration is lived in spiritual communion with a real community that gathers at a certain time and place. "We do not 'save' the video of the Mass to watch it later," said Msgr. Lemos, although he pointed out that certain moments of the celebration of the Holy Mass, such as the homily, "can be recorded as spiritual nourishment for the faithful. 

Another piece of advice is that priests who carry out this type of retransmissions should inform the Episcopal Media Delegation of their corresponding bishopric so that the bishop is aware and knows which priest is retransmitting this type of celebrations and how. 

In the words of Bishop Lemos, "it is not a matter of controlling or restricting, but of helping, especially the priests who carry out this type of retransmission, so that they may be worthy and help both the people present physically and virtually". 

The bishops responsible for both commissions emphasized that these guidelines will be published on the CEE website and sent to diocesan priests.

United States

Thanksgiving Day

Thanksgiving is a very important holiday in the United States, celebrated on the fourth Thursday of November. Turkey is the traditional meal on this day.

Jennifer Elizabeth Terranova-November 23, 2023-Reading time: 4 minutes

The United States is a melting pot: a patchwork people, a cultural and ethnic highway, all driving toward similar goals and objectives.

We are Irish, German, Polish, African, French, Puerto Rican, Russian, Italian, Mexican, Spanish, Chinese, Venezuelan, Nicaraguan, and every other country we see on the world map. And, of course, the Native Americans whose feet were on American soil before all of us. We are inherently similar and distinctly and beautifully different. Many are Christians, Catholics, Protestants, Baptists, Episcopalians, and Jews, and some are Muslims and Atheists. Still, on the most secular holiday of the year, Thanksgiving, we are all American, united by a day that evokes childhood memories and allows us to create new ones of family food and great stories. It is a day we give special thanks for our abundant blessings.

Thanksgiving is a National holiday in the United States celebrated annually on the fourth Thursday of November. It is a day when family and friends gather together and enjoy a traditional Thanksgiving meal, which may vary from one house to the next depending on one's ethnicity and food preferences. Still, every family can count on Tom (an endearing name many Americans give to their turkey every year) to make an appearance. It's the day that most people invariably break their diet. And when Americans sit at the table for hours and linger longer than other days, talking, laughing, maybe crying, watching football, and thinking about the eagerly awaited Black Friday Sales.

Although the history of Thanksgiving is perpetually up for debate and, at times, met with controversy, we know that it was considered a harvest celebration between the early settlers of the Plymouth colony and members of the local Wampanoag tribe at the Plymouth Plantation. According to Sarah Pruitt, a contributor to History.com, "It wasn't known as Thanksgiving…and it took place over three days between late September and mid-November in 1621."

Tom Begley, the executive liaison for administration, research, and special projects at Plimoth Plantation, wrote, "Basically it was to celebrate the end of a successful harvest…the three-day celebration included feasting, games, and military exercises, and there was definitely an amount of diplomacy between the colonists and the native attendees, as well." He also confirms that giving thanks was essential to English and Native American cultures. "For the English, before and after every meal, there was a prayer of Thanksgiving. "

Likewise, for the Native Americans, Thanksgiving was a part of their daily lives. Linda Coombs, the former associate director of the Wampanoag program at Plimoth Plantation, says, "Every time anybody went hunting or fishing or picked a plant, they would offer a prayer or acknowledgment." And, in 1863, during the Civil War, President Abraham Lincoln proclaimed a national Thanksgiving Day to be celebrated in November.

The traditions of "Turkey Day" (as some Americans call it) have developed since the two cultures ate together. The Thanksgiving Day table shows the fusion of one's ancestor's culture and that of their own American culture. Side dishes may vary, but turkey always gets an invitation.

In an Italian-American household, one will enjoy all of the American trimmings, such as cranberry sauce, stuffing, mince pie, and sweet potatoes. In addition, Italian-American accompaniments, like stuffed artichokes, stuffed mushrooms, fried cauliflower and artichoke hearts, Brussel sprouts, and very often, the antipasto and lasagna are expected, even if there is no need.

Anthony, a lay person at Saint Joseph's Seminary and College who is discerning the priesthood, had this to say about Thanksgiving, "What I love about it Thanksgiving is the bond between family, especially being Italian American; it's a time to share things that we normally share, and that makes us even stronger." He eats the traditional American foods on Thanksgiving but always eats Lasagna, Italian pastries for dessert, and cappuccino.

Some Puerto Ricans like Maria, who came to the United States when she was just a few days old, said the table is filled with more Puerto Rican delicacies than American ones. She said her grandmother made "hundreds of Pasteles; she would give a dozen to each family member when they left…" And "she would also make pernil, arroz con gandules, ensalada de papa, and yams....and then we would finish a plate, and she'd give us another plate, and she would make coquito." That was another delicious thing, remembered Maria. And then for dessert, they would enjoy coconut candy that "they would make and limber." Maria said as a child, she would get excited to get together with all the family members and said, "Their tradition was to put up the tree on Thanksgiving Day. Maria is the manager of The Church of Our Saviour in Manhattan.

Angel, who is also Puerto Rican and retired but loves the Catholic Church so much that he decided to work as an usher in Saint Patrick's Cathedral, spoke to Omnes about his traditions. His parents were born in Puerto Rico, and he was born and raised in New York City: "It was a traditional Thanksgiving." they enjoyed turkey, but in addition, his mom made Puerto Rican food, too, like Maria's family, pastels, arroz con gandules, rice pudding were enjoyed, but angel recalled, "She also made stuffing, the normal American tradition Thanksgiving." He shared what Thanksgiving means: "I love Thanksgiving; it's a day of giving to everyone, especially the poor; some of these people don't have food on their table to eat."

Thanksgiving, for some Dominican families like Luis, who also works at Saint Patrick's Cathedral in New York City, says, "We do a lot of stuff: turkey, chicken pork, salad, and arroz con gandules," makes an appearance again!

The language, decor state, and dishes may vary. Still, most of us ultimately appreciate the holiday that allows us to slow down, relax, overeat, gather with relatives and friends, some of whom we might see infrequently, and create new memories.

Fortunately for Catholics, however, we are blessed with the greatest harvest each time we receive the EucharistAs Catholics know, it means Thanksgiving, so why not strive to give thanks to God for His Body and Blood every day?

The authorJennifer Elizabeth Terranova

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Evangelization

Miguel Agustín Pro, Mexico's first martyr

In 1927 the Mexican government shot the priest Miguel Agustin Pro. He is the first martyr on Mexican soil declared by the Catholic Church and Pope St. John Paul II beatified him in 1988.

Paloma López Campos-November 23, 2023-Reading time: 3 minutes

Between 1926 and 1929, Mexico experienced years of great tension. The Cristero War, between the government and Catholic religious militias, took thousands of lives. In the midst of this conflict, a police squad shot the priest José Ramón Miguel Agustín Pro Juárez. Decades later, the Catholic Church recognized in this man the first martyr of the Cristero War in Mexico, and St. John Paul II beatified him in 1988. Therefore, on November 23 Catholics unite to remember the memory of the man known as Blessed Miguel Agustín Pro.

Miguel Agustín was born on January 13, 1981 in Guadalupe, Mexico. The son of a wealthy engineer, he and his ten siblings received an education based on respect and charity. At the age of fifteen, he began working with his father at the Mining Agency of the Ministry of Development.

The young Miguel was a direct collaborator of his father until the entry of one of his sisters into the convent forced him to stop in his tracks. His sister's vocation prompted him to rethink what he was doing. It was then that he made the decision to ask for admission to the Society of Jesus and on August 15, 1911, Miguel Agustín entered the novitiate.

Just four years later, the future Blessed traveled to Spain with the Jesuits. There he dedicated himself to philosophy and rhetoric. He remained in Europe until 1919, when he settled in Nicaragua to work as a professor. However, it was not long before he crossed the Atlantic again. After another stay in Spain, he settled in a community of 130 Jesuits in Belgium.

The Provincial of Mexico wanted Miguel Agustín to be trained in social issues while he was in Belgian territory. The objective was to promote the Catholic social movement and for the Jesuit to prepare himself for pastoral work with the Mexican workers.

Tour of Mexico

Finally, in 1925 Miguel Agustín was ordained to the priesthood. However, only a month later he became seriously ill with an infection and spent a long convalescence. Thinking he was going to die, his superiors sent him back to Mexico. On the return trip, the young priest passed through Lourdes and wrote that his visit to the grotto was one of the happiest days of his life.

When he arrived in his country in July 1926, the government had enacted several laws to repress and stifle the Catholic Church. Miguel Agustín decided to continue his ministry in a clandestine way, serving the people who needed it and fleeing from the police who persecuted him. He organized himself to distribute communion and at times he distributed it to 1,500 people.

Everything was cut short when in 1927 an engineer made an attempt against a general, a candidate for the presidency. The bomb that had been planted did not explode, but the general's guards responded immediately and suspected Miguel Agustín, already known for circumventing government restrictions.

The police arrested both the Jesuit and his brother and, although the author of the failed attack admitted his guilt, Miguel Agustín remained in jail. On the morning of November 23, 1927, the priest was shot together with his brother, without prior notice of the sentence.

When the blessed man realized what was about to happen, he opened his arms in the form of a cross and told the armed officer that he forgave him. He walked to the place of execution on his own, without being blindfolded, and asked to be allowed to pray before death. Waiting for the shot, he pronounced: "Long live Christ the King".

The Mexican government invited the press to the execution, thinking that they would succeed in removing the anti-religious sentiment of the population. On the contrary, the images of the last moments of Miguel Agustín became an object of devotion. The international echo of the event provoked a wave of indignation against the excesses of the regime.

The legacy of Miguel Agustín Pro

61 years later, on September 15, 1988, St. John Paul II beatified the Jesuit.Blessed Miguel Agustin Pro is the first martyr on Mexican soil declared by the Catholic Church and is a model for many people.

In addition, in his name there are now schools in Peru and Mexico, and foundations that fight for human rights.

Gospel

True royalty. Solemnity of Christ the King

Joseph Evans comments on the readings for the Solemnity of Christ the King and Luis Herrera offers a brief video homily.

Joseph Evans-November 23, 2023-Reading time: 2 minutes

Surprising as it may seem, the Solemnity of Christ the King is a fairly recent feast. It was instituted in 1925 by Pope Pius XI in response to the growing secularization of the world. With it, the Church wanted to highlight Christ's sovereignty over all creation, including humanity and its history. 

This does not mean, of course, that in 1925 the Church "invented" the idea that Jesus is king. The Church has known since the apostles that Christ is king, but she wanted to underline this reality now that her dominion over the world is increasingly questioned... The initial challenge, also for Jesus, was to cleanse the notion of his kingship of worldly connotations. 

On several occasions we see that the Jews proclaimed him king, wanting him to be a worldly political-military leader who would free them from Roman rule. But on every occasion Jesus slipped away, eschewing any kind of kingship. He also made it clear to the cynical Pilate, concerned about threats to Rome's hegemony in the region, that his kingdom "is not of this world"(Jn 18:36). Throughout the three-year cycle of Sunday readings, the Church presents us with different aspects of Christ's kingship, which, as always, far surpasses the worldly conception of power and authority. 

In today's readings, with which we end the liturgical year, we are shown Jesus coming at the end of time to "...".to judge the living and the dead"as we say in the Creed. 

The second reading tells us that "everything will be put under your feet". But, as always, the first reading helps us to understand the Gospel, and describes kingship as the shepherding of the people. A good king was like a good shepherd, who took care of the whole flock, who kept everyone in sight, who rescued the strayed. True kingship does not consist in lording it over the people, but in serving them. This was Jesus' kingship, and it is the form of kingship that he not only offers us, but expects of us. Our own judgment will be based on whether or not we live a form of servant kingship.

Thus, the Gospel is the famous parable of the sheep and the goats, which describes the universal judgment of all humanity that will take place at the end of time. The sheep, at the right hand of the Lord, who will join him in heaven, are those who cared for the needy. These sheep were caring shepherds, who used whatever authority they had, whether much or little, to help others. They lived a reign of service. The goats, on the left of Christ, who are sent to hell, are those who neglected their suffering brethren. They used the privileges they enjoyed selfishly and their power for pleasure. Their kingship/kingship involved lording it over others. The choice is hard: which form of kingship will we choose? One leads to heaven, the other to hell.

The homily on the readings of the Solemnity of Christ the King

The priest Luis Herrera Campo offers its nanomiliaA short one-minute reflection for these Sunday readings.

The Vatican

Pope calls for "peace to reign" in Israel, Palestine and Ukraine

During the General Audience in St. Peter's, Pope Francis prayed for the Palestinian and Israeli peoples, and for Ukraine, that "peace may reign", after receiving delegations of Israelis and Palestinians, and on the eve of Sunday, the Solemnity of Jesus Christ, King of the Universe. In his catechesis, he stressed that the proclamation of the Gospel is for everyone, universal.

Francisco Otamendi-November 22, 2023-Reading time: 3 minutes

The Pope has reported in the Audience this morning, which he received today "a two delegationsOne from Israelis who have relatives held hostage in the Gaza Strip, and the other from Palestinians with relatives imprisoned in Israel. I have heard how both sides suffer. Wars do this. We have gone beyond wars, this is not war making, this is terrorism."

And immediately, he prayed: "Please, let us strive for peace, let us pray a lot for peace. May the Lord help us to solve the problems. Let us pray for the Palestinian people, let us pray for the Israeli people, so that peace may reign".

The Pope has encouraged all of God's people to pray. "Let us not forget to persevere in prayer for those who suffer because of the wars in so many parts of the world, especially for the beloved peoples of Ukraine, Israel and Palestine".

Just this morning, the announcement of a new ceasefireThe agreement is a four-day humanitarian truce between Israel and Hamas, which will come into force in the next 24 hours and may be extended in the future. According to the latest information, the agreement provides for the release of Israeli hostages and Palestinian prisoners.

The Pontiff's appeal was preceded by the reminder that "next Sunday, the last Sunday of Ordinary Time, we will celebrate the Solemnity of Christ, King of the Universe. I exhort you to put Jesus at the center of our lives, and from him you will receive light and courage in every daily choice".

"For all, excluding no one."

In the usual Audience catechesis, the Holy Father's central message was that the proclamation of the Gospel is "for everyone, universal". If last week the Pope focused on joy, today the theme was universality, with two Gospel texts. 

The first is the command of Jesus as recorded in St. Matthew: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And see that I am with you always, even to the end of the age".

"When we truly encounter the Lord Jesus, the amazement of this encounter permeates our life and asks to be carried beyond us. This is what he desires, that his Gospel be for everyone. In Him, in fact, there is a "humanizing power", a fullness of life that is destined for every man and every woman, because Christ was born, died and rose for everyone," he said. It is necessary to "go out of ourselves, to be open, expansive, extroverted", like Jesus.

"With the Canaanite, universal impulse".

At that moment, the Pontiff commented on the "surprising encounter" of the Lord with the Canaanite woman, a foreigner, who had a sick daughter. Jesus was impressed by what the Canaanite woman said: "Even the dogs eat the crumbs of the children under the table".

"We are chosen by Him to reach out to others," the Pope stressed. "The call is not a privilege but a service, love is universal, the call is for everyone. The Lord has chosen me to transmit his message. Vocation is a gift to assume a service".

"Let us remember: when God chooses someone, it is to love everyone. We need the generous audacity of this universal impulse," the Holy Father added. "Also to prevent the temptation to identify Christianity with a culture, with an ethnic group, with a system. In this way, however, it loses its truly Catholic nature, that is to say, its specific universal trait, and becomes introverted, ends up bending to the schemes of the world and lends itself to becoming an element of division, of enmity, contradicting the Gospel it proclaims. Let us not forget: God chooses someone to love everyone."

Later, in his catechesis in the various languages, the Pope incorporated some ideas around the same message. For example, he told Arab Christians that "every baptized person is an active subject of evangelization, but not alone, individually, but as a community.

The authorFrancisco Otamendi

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The Vatican

The 21st Century Martyrs Commission, an ecumenical recognition of the dedication of life

This new commission, created at the request of Pope Francis, has begun its work in view of the next Jubilee 2025.

Antonino Piccione-November 22, 2023-Reading time: 3 minutes

– Supernatural New Martyrs Commission - Witnesses of the Faith began its work on November 9. It is a commission with an ecumenical outlook since it will take into account the testimonies offered by Christians of other confessions.

The new commission will count on the work that, in this line of ecumenical martyrdom, has been done by the Fides Agency which, each year, compiles the names of Christians of different confessions who have been killed because of their faith.

These reports will now be joined by the work of bishops, religious congregations and those who are custodians of the memory of these Christians.

Martyrs of the 21st century 

The first phase of this task will concern Christians who gave their lives from the year 2000 to the present day. There are currently more than 550 of these martyrs for whom the circumstances of their death and their service to the Church and the people of God are known. A website has now been created to accompany the work of the Commission and provide essential information.

In addition to this, the first lines of commitment and the methodology to be followed by this new commission are already known, for which external synergies have been foreseen, especially with regard to the reconstruction of the continental, regional and national contexts in which this surrender of life for Christ took place. 

In this context, the contribution of many faithful of the Eastern Catholic Churches was recalled, with special attention to the Middle East and Asia. The ecumenical value of martyrdom in the broad sense and the need to take into account the richness of the witness offered by Christians of other confessions were also recalled.

In addition to this, Msgr. Fabio Fabene, Secretary of the Dicastery for the Causes of Saints, made available to the Commission the human and technical resources necessary to carry out the task entrusted to it. Also, together with the historian and founder of the Community of Sant'Egidio, Andrea Riccardi, previous research was reviewed, drawing suggestions for future studies. 

Martyrs: a treasure of Christian memory

A work of cooperation that wants to serve as recognition of the life of these witnesses, "whose life and death are marked by the Gospel, by love for the weakest, by the search for peace, by the painful confrontation with multiple designs of evil, without ever abandoning faith in the good," according to the note from the Holy See that informed of the beginning of the work of this new commission. 

Already in July, Pope Francis had announced the creation of this ecumenical Commission of New Martyrs. In the letter, the pontiff emphasizes that "the martyrs in the Church are witnesses of the hope that comes from faith in Christ and incites to true charity".

They "have accompanied the life of the Church in every age and flourish as 'mature and excellent fruits of the Lord's vineyard' even today". And even today, the memory of the martyrs represents a "treasure" that the Christian community is called to guard.

Some witnesses of Christ today 

Every year since the 1980s, the Fides Agency has issued a report on missionaries killed in the course of their pastoral work. The reports summarize, in a brief way, the biography of these new witnesses to the faith, most of whom were killed not during high-risk missions, but while immersed and immersed in the ordinariness of their lives and apostolic work, offered in self-forgetfulness and for the good of all, including - at times - their own flesh and blood. 

In these reports we find, for example, the name of Father Jacques Hamel, whose throat was slit in his church in Rouen, near the altar of the Eucharist in 2016 or the murder of Father Roberto Malgesini, a Lombard priest stabbed to death by one of the countless people he had assisted free of charge and who is included in the 2020 report.

The dossier published at the end of 2022 also included the story of Marie-Sylvie Kavuke Vakatsuraki, the medical nun killed in the Democratic Republic of Congo by a gang of jihadists who attacked the health center where she was about to operate on a woman.

The authorAntonino Piccione

Education

Fermín Labarga: "What we do at ISCR has a real impact on the life of the Church."

On the occasion of the 25th anniversary of the Higher Institute of Religious Sciences (ISCR) of the University of Navarra, Omnes interviewed its director, Fermín Labarga, who affirms that the Institute has always "offered a serious theological formation, systematic and faithful to the magisterium of the Church".

Loreto Rios-November 22, 2023-Reading time: 3 minutes

The Higher Institute of Religious Sciences (ISCR) of the University of Navarra is 25 years old. As indicated on its website, this training center "was erected by the Holy See by decree of the Congregation for Catholic Education dated November 21, 1997 and renewed its erection -according to the new regulations of the Congregation- by Decree dated July 2011".

In this interview, the director of ISCR, Fermín Labarga, nos habla sobre los retos de la educación religiosa en el panorama actual, la evolución de la formación en estos últimos años y cómo afronta el Instituto su labor en el presente y el futuro cercano.

How has religious formation evolved in recent years?

In an increasingly pluralistic and secularized world, religious formation plays a fundamental role. Religion is part of the life and culture of societies, therefore, deepening today the knowledge of faith, of God, helps to understand today's world, to value and to establish an interdisciplinary dialogue between faith and culture. In recent years, religious education has been concerned with answering the questions that all people ask themselves about the meaning of their existence, the world and history, our roots.

What does the ISCR bring, and has brought in these 25 years, to the landscape of religious education today?

During these 25 years of experience, at the service of society and the Church, the ISCR of the University of Navarra, through its academic offerings -Baccalaureate in Religious Sciences and online programs in Theology, Biblical Studies, Philosophy, Morals and Pedagogy of the Faith- has offered a serious, systematic and faithful theological formation to the magisterium of the Church, which has benefited mainly lay people and, in a very particular way, religion teachers from both Spain and other countries of the world. Our objective is to provide them with the intellectual tools necessary for them to construct, from the Christian faith, their own thinking and to be able to dialogue with contemporary society. In this sense, the ISCR has contributed and continues to contribute people who are active and committed to the new evangelization, with the capacity to give reason for their hope, and to engage in a serene dialogue in the cultural and global agora.

One of the objectives of the ISCR is the new evangelization. What have been your most important contributions in this area?

Through ISCR's online and blended learning, we have broken down borders and are now present in many countries around the world that have specific needs and different cultural scenarios. Measuring the Institute's contributions to evangelization is not an easy task, since it is our students (and alumni) who are the protagonists of it, who go in search of new ways to transform life and society from their professional, pastoral, family and friendship responsibilities.

In this regard, through the meeting points (a kind of virtual cafeteria that we have developed for the informal meeting of students) and the theological-didactic days in person, we are surprised by the unsuspected fruits of the formation that we offer. We have gathered experiences from students who share with us their projects and hopes, such as the creation of podcasts, books, prayer and formation groups, catechesis, etc. It is moving to see that what we do at ISCR has a real impact on the life of the Church and of so many people and families.

What challenges does education, especially religious education, face today?

Faced with the cultural changes experienced in recent decades, there are many challenges to religious education: moral relativism, religious indifferentism, scientific and technological progress that brings both hopes and great challenges (Artificial Intelligence, transhumanism)....

In response to these challenges, at ISCR we are committed to solid training with an open outlook so that our students are able to engage in dialogue with new currents of thought and respond to the new challenges that arise.

If our students, after passing through the Institute, are capable of interpreting the signs of the times with Christian criteria, reasoning and deepening their faith and responding with hope to the new situations that are opening up, we are satisfied.

What is expected from ISCR in the coming years?

The ISCR hopes to continue to be an academic center of excellence, in a fully university context within the University of Navarra, offering a solid theological formation, complete and systematic thanks to a magnificent faculty of professors. It also aspires to be a center of dialogue, cooperation and common commitment, on an ethical and social level, to help all people to deepen their faith, with a broad outlook. We want the work carried out at the ISCR to multiply and open up to new horizons, since Christian thought enriches people, cultures and the world.

Thanks to new technologies, our training crosses screens and opens like small windows to the world, so we want to go further and further. We have students from 30 countries, so there is still a lot of room for growth. And although we have a wide range of academic offerings, our students ask for more and we hope in the future, God willing, to be able to offer them new training programs.

 

The World

Ethiopia: homeland of humanity

In this series of two articles, Ferrara introduces us to the history of Ethiopia, a country "little talked about, although it has an even older history" than Egypt "and is just as important, culturally and also religiously."

Gerardo Ferrara-November 22, 2023-Reading time: 6 minutes

In two previous articles on EgyptWe speak of this country as the cradle of one of the oldest civilizations in history, as well as of Coptic Christianity, which we describe below. However, there is another country of which little is said, although it has an even older history and is just as important, culturally and also religiously: Ethiopia.

Ancient History

Ethiopia is a huge country in sub-Saharan Africa, located in the Horn of Africa, with an area of 1,127,127 km² and a population of over 121 million inhabitants, 62% of whom are Christians, mostly belonging to the Ethiopian Orthodox Church called Tawahedo, which became autonomous from the Coptic Orthodox Church of Egypt in 1959 (in Christological terms, it is also defined as Myophysite, therefore non-Chalcedonian).

The current name of the country and its inhabitants derives from the Greek Αἰθιοπία, Aithiopia, a term composed of αἴθω, aítho ("burn") and ὤψ, ops ("face"), thus literally "burnt face", in reference to the dark skin of the inhabitants of these places. It was Herodotus who first used the term, also mentioned in the Iliad, to refer to the lands corresponding to present-day Nubia, the Horn of Africa and Sudan. Ethiopia was also the Roman name for that region, adopted over time by the local population itself, especially the inhabitants of the kingdom of Axum.

Another name by which the whole of Ethiopia is known - although this name applies more precisely to the Ethiopian plateau populated by peoples of Semitic descent - is Abyssinia, from the Habeshat (Abyssinians), one of the first Semitic-speaking peoples of Ethiopia, of South Arab (Sabaean) origin, which had already colonized the Ethiopian plateau in pre-Christian times and for which there is evidence in Sabaean inscriptions, to the extent that the Arabs themselves, both before and after the arrival of Islam, continued to call the area Al-Habashah.

We have called Ethiopia the home of mankind because the oldest hominid remains have been found here, dating back 4 million years, as well as those of the famous Lucy, a female African australopithecine that died at the age of 3 some 3.2 million years ago.

Ethiopian prehistory, therefore, begins 4 million years ago and extends to 800 BC, with the advent of the D'mt kingdom. C, with the advent of the D'mt kingdom, of which few details are known, except that it was linked in some way to the Sabaeans, a South Arabian Semitic-speaking people who lived in the area of present-day Yemen and from whom the famous Queen of Sheba, narrated both in the Bible and in Ethiopian (the Kebra Nagast, an Ethiopian epic book, calls her Machedà) and Islamic (in the Koran she is called Bilqis) sources, is said to have come.

Due to the historical connection with the Sabeans, both from the kingdom of D'mt and the later Axumites, the Ethiopians claim to have Jewish origins and to be of divine lineage, since the Queen of Sheba, according to the biblical account, traveled to Jerusalem to meet King Solomon and had a son with him, Menelik, who would become emperor of Ethiopia. This story is also told in the aforementioned Kebra Nagast, which also narrates that Menelik, once grown up, would return to Jerusalem to join his father and there he would steal the Ark of the Covenant to take it to Ethiopia.

However, it is historically attested that the traditional Ethiopian peoples - i.e. the Amhara, Tigrinya and Tigrinya - are the result of the union between the first South African colonizers, coming from the Yemen area and arriving in Abyssinia after crossing the Red Sea, and the indigenous peoples. The languages of these same traditional peoples are also Semitic (the oldest of them, the one used in Ethiopian liturgy, is Ge'ez, strongly related to South Arabian languages such as Sabaean).

Judaism (according to tradition, introduced in Ethiopia by Menelik) became the religion of the kingdom of Aksum, which arose around the 4th century B.C., probably from the unification of several kingdoms in the area. Aksum was one of the largest empires of antiquity, along with the Roman Empire, the Persian Empire and China.

In 330 AD, Frumentius (a saint for both the Ethiopian Orthodox and Catholic Church as well as the Eastern Orthodox Church) convinced the young Axumite king Ezana to convert to Christianity, making Ethiopia the first country, along with Armenia, to adopt Christianity as a state religion. Frumentius, after leaving Ethiopia for Alexandria, was appointed bishop in 328 by Patriarch Athanasius and sent back to Axum to exercise this mandate (hence the direct link between the Church of Ethiopia and the Church of Egypt, which we will discuss in more detail in a second article on Ethiopia).

More than 600 years later, around the year 1000, the kingdom of Aksum fell into the hands of Queen Judith (it is said that this queen was Jewish or pagan, depending on the sources), who tried to restore Judaism as the state religion, but failed, and destroyed all the Christian places of worship. After her death, however, with the Zaguè dynasty, Christianity could be professed again and from this period dates the construction of the most important and famous Christian monuments of the country, such as the incredible monolithic churches of Lalibela.

The Empire

In 1207, Yekuno Amlak proclaimed himself emperor of Ethiopia, giving birth to a dynasty that remained on the throne for eight centuries and claimed direct descent from King Solomon. The Ethiopian emperors adopted the title Negus Negesti, literally king of kings, and, in time, established good relations with the European powers, especially the Portuguese, who supported them, especially Emperor David II, in his wars against the Muslims. However, David II himself refused to submit to the Catholic Church, while the Jesuits entered the country and began their missionary work, provoking, as a reaction, the division of the territory into several fiefdoms commanded by local chiefs. Among them was Gondar, dominated by the Oromo ethnic group (speaking Cushitic, another branch of the Afro-Asiatic languages in addition to Semitic and Camitic).

Emperor Theodore II, who came to the throne in 1885, later succeeded in reunifying the country under a strong central authority, but had to face the colonialist aims of the European powers, in particular Italy, which conquered Eritrea in 1888 and moved inland towards Abyssinia.

Even more important was the government of Menelik II. In an even more centralist manner, and emphasizing the Solomonic origin of his dynasty, he founded the city of Addis Ababa in 1896, making it the new capital of the Empire. However, in 1895 the Ethiopian war against the Kingdom of Italy had broken out and Menelik II himself had proved to be a great leader, firmly opposing the Italians and even defeating them in 1896 in the infamous battle of Adua, the only battle in history in which an African people defeated a European colonial power.

At the death of Menelik II, the country was again divided into fiefdoms, before the ascension to the throne of Ras Tafarì (Amharic: fearful leader) Maconnèn, who adopted the name of Haile Selassie I. Under his rule, Ethiopia was the first African country to join the League of Nations in 1923.

Haile Selassie and the end of the empire

Haile Selassie's more enlightened policies were not enough to repel the Italian attacks (in the meantime, Mussolini's fascist regime had established itself in Rome) and in 1936 Italian troops entered Addis Ababa: Ethiopia was absorbed into Italian East Africa (which also included Eritrea and much of present-day Somalia), although for a few years, until 1941, when Emperor Selassie returned from exile and resumed all power, he initiated a policy of reform and became the symbol of Rastafarianism. This was because Selassie had called for the return to Africa of all dispersed Africans and had even provided land, in the Shashamane area, to those who intended to return. His intention, in fact, according to a doctrine known as "Ethiopianism", was to unite all the black populations of the world under the Ethiopian monarchy.

That is why he became a true anti-colonialist symbol (and for the Rastafarians in Jesus in his second coming or at least in a divine manifestation) even after his death in 1975, the year in which the country fell into the hands of the socialist dictatorship DERG, which put an end to the centenary Ethiopian empire. The dictatorship ended in 1985 with a terrible famine.

Thus was born the current Republic of Ethiopia, which today has a federal constitution with a strong autonomist stamp on the ethnic, linguistic and political basis of the various states that make up the country.

Despite the war with Eritrea (a neighboring and strongly related country, but with which differences have always existed - among other things because of the terrorist methods used against the Eritrean population by Haile Selassie himself and other Ethiopian rulers - and continue to exist), which ended in 1993 with the independence of the latter country, and inter-ethnic conflicts (the last of which, in 2020, between the central government and the Tigray Liberation Army, an eastern region of the country inhabited by the Tigray and Tigrinya peoples, which resulted in dozens of deaths and thousands of refugees), Ethiopia is today experiencing strong growth, being the African country with the highest economic and social development. Since 2018 it has had a female president, the diplomat Sahle-Uork Zeudé.

The authorGerardo Ferrara

Writer, historian and expert on Middle Eastern history, politics and culture.

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The World

Pope concerned about the German Synodal Committee

The Holy Father has sent a letter to four former members of the German Synodal Way in which he regrets the "concrete steps" that threaten to distance the Church in Germany from the universal Church.

José M. García Pelegrín-November 21, 2023-Reading time: 4 minutes

The Pope has expressed his concern about the constitution of a "Synodical Committee"The German Bishops' Conference (DBK) and the Central Committee of German Catholics (ZdK) in Germany, in a letter addressed personally to four former members of the Synodal Way, published today, Tuesday, by the newspaper "Die Welt".

Francis expresses his discomfort after the Cardinal Secretary of State and the Cardinal Prefects of the Dicasteries for the Doctrine of the Faith and for the Bishops, with the express approval of Pope Francis, in a letter that the establishment of a "Synodal Council is not compatible with the hierarchical structure of the Church.

The Holy Father shares his "concern for the many concrete steps, with which large parts of this local Church threaten to move further and further away from the common path of the universal Church".

The Pope's letter, written in German and signed in his own handwriting, emphasizes the prohibition of a Synodal Committee, since it "cannot be harmonized with the sacramental structure of the Catholic Church". The Pope recalls his "Letter to the people on pilgrimage in Germany".in which he referred to the "need for prayer, penance and adoration".

That letter was written by the Pope on June 29, 2019; it was followed by several interventions from various Vatican Dicasteries culminating in the meetings on the occasion of the visita ad limina of the German bishops in November 2022.

However, as the German Synodal Way continued with its claim to create a Synodal Council, the Cardinal Secretary of State and the Cardinal Prefects of the Dicasteries for the Doctrine of the Faith and for the Bishops, with the express approval of Pope Francis, communicated to the President of the DBK on January 16, 2023: "Neither the Synodal Way, nor a body appointed by it, nor a national bishops' conference" are authorized to create such a body. This is because such a council would be "a new governing structure of the Church in Germany, which (...) seems to place itself above the authority of the Bishops' Conference and to replace it de facto."

The Synodal Way tried to circumvent this prohibition by setting up not directly the Synodal Council, but a Synodal Committee... the purpose of which is the creation of such a Synodal Council. The committee was to include the 27 titular bishops of the German dioceses. Four resigned as a matter of principle and four others did not attend the constitution of the Committee on November 11, so that 19 of the 27 bishops were present.

The statutes approved that decisions would be made by a two-thirds majority of all members present, thus eliminating the veto power that the bishops had in the assemblies of the Synodal Way, where decisions required the support of two-thirds of the bishops present.

Theologians Katharina Westerhorstmann and Marianne Schlosser, as well as philosopher Katharina Westerhorstmann and Marianne Schlosser, and philosopher Katharina Westerhorstmann and Marianne Schlosser Gerl-Falkovitz and journalist Dorothea Schmidt - lhe four were part of the Synodal Way, but have left it - addressed the Pope on November 6.

In a conversation with "Die Welt", Westerhorstmann said: "We were surprised that the Pope answered us within a few days". The fact that the Pope's letter bears the same date on which the Synodal Committee was formed "may not be a coincidence". We appreciate the clarity of the Pope's words, Westerhorstmann said. The concern for unity is not only relevant for Germany, "but is of great importance for the entire world Church."

The president of the DBK, Georg Bätzinghas repeatedly stressed that the German bishops are not looking for a special path. Earlier this year, he said, "I am sure there will be no secession. Simply because no one wants it."

The Pope's letter

The literal text of Pope Francis' letter dated November 10, 2023 at the Vatican is as follows:

Dear Prof. Westerhorstmann, 

dear Prof. Schlosser, 

Dear Prof. Gerl-Falkovitz,

Dear Ms. Schmidt:

Thank you for your kind letter of November 6. You convey to me your concern about the current developments in the Church in Germany. I too share this concern about the many concrete steps you are now taking by which large parts of this local Church threaten to move further and further away from the common path of the universal Church. Among these is undoubtedly the constitution of the Synodal Committee they mention, which are intended to prepare for the introduction of a consultative and decision-making body which, in the form outlined in the corresponding resolution text, cannot be harmonized with the sacramental structure of the Catholic Church and whose erection was therefore rejected by the Holy See with the letter of January 16, 2023, which I specifically approved. Instead of seeking "solutions" with new organisms and dealing with the same issues with a certain self-referentiality, in my "Letter to the People of God on pilgrimage in Germany" I wanted to recall the need for prayer, penance and adoration and invite to open up and go out "to meet our brothers and sisters, especially those who are on the doorsteps of our churches, on the streets, in prisons, in hospitals, in squares and in cities" (n. 8). I am convinced that it is there that the Lord will show us the way.

I thank you for your theological and philosophical work and your witness of faith. May the Lord bless you and may the Blessed Virgin Mary keep you. Please continue to pray for me and for unity, our common cause.

United in the Lord

Francisco

The World

Chinese Catholics, "show God's mercy and love to all the people".

Bishop Antonio Yao was the first bishop ordained following the Provisional Agreement signed by the Holy See and China on the appointment of Chinese bishops in September 2018.

Giovanni Tridente-November 21, 2023-Reading time: 2 minutes

"The first mission of us Chinese Catholics is to show God's mercy and love to all Chinese people. We are very concerned about the needs of society, especially those of the poor and the suffering, and we try to help them in every possible way." These were the words of the Bishop of Jining/Wumeng, in the Chinese autonomous region of Inner Mongolia, Antonio Yao, interviewed by the Fides Missionary Agency.

Born in Ulanqab in 1965, Antonio Yao was ordained a priest in 1991 after studying at the National Seminary of Beijing, where he was also spiritual director. He studied in the United States and specialized in biblical studies in Jerusalem. He received episcopal ordination from Bishop Paul Meng Qinglu of Hohhot (Inner Mongolia) on August 26, 2019. The diocese he administers currently has about 70,000 faithful, with 30 priests and 12 nuns.

Bishop Yao, in addition to being the first bishop ordained following the Provisional Agreement signed by the Holy See and China on the appointment of Chinese bishops in September 2018, was also one of the two "representatives" from mainland China who participated in the first session of the Synod The other Synodal Father was Bishop Joseph Yang Yongqiang, Bishop of Zhoucun. Joseph Yang Yongqiang, Bishop of Zhoucun.

Participation in the Synod

Speaking about the October Synod, the prelate said he was honored by the opportunity to attend the meeting on behalf of the Church in China, thanking Pope Francis for the invitation and affirming that he had "come to the Synod with high expectations."

The meeting with so many bishops, priests, men and women religious, lay men and women from all over the world was for the two Chinese bishops a great opportunity for rapprochement: "Everyone was kind and cheerful. They welcomed us and showed their consideration. They all showed interest in the development of the Church in China, eager to know more and to pray for us".

The mission of Chinese Catholics

Asked what he considers to be the most important mission facing Catholics in the Asian country today, Yao answers bluntly: "To show God's mercy and love to all other Chinese." This is done concretely by addressing the needs of society, "especially those of the poor and suffering, and we try to help them in every way possible."

The China-Holy See Agreement

With regard to the Interim Agreement between China and the Holy See, often at the center of media controversy especially in the Western world, Msgr. Yao confirmed to Fides that the predominant opinion of Chinese Catholics is that it is a "very significant and important" instrument. In particular, the Agreement can be a means to favor "the promotion of integration and unity between the Church in China and the universal Church," in addition to facilitating pastoral work and evangelization throughout the country and improving relations between China and the Holy See.

Priestly vocation

Born into a Catholic family, Msgr. Yao said that he began to "walk in faith" thanks to his parents and grandparents, who were "very devout and faithful". As for his priestly vocation, he believes that the witness of "an elderly priest who has been resting in peace for many years" was fundamental: "His virtues and his selfless dedication to the Church inspired me". In any case, he needed the support and encouragement of his family, which "strengthened even more my will and determination to undertake the path of the priesthood".

The authorGiovanni Tridente

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Books

Vicente Escrivá: "The Nozaleda case, using religion for political purposes".

On Wednesday 22nd, in Madrid, in an event organized by the CARF Foundationa book that tells the story of the frustrated appointment, at the beginning of the 20th century, of the Dominican Bernardino Nozaleda, the last archbishop of Manila under Spanish rule, as archbishop of Valencia.

Francisco Otamendi-November 21, 2023-Reading time: 8 minutes

The title is not peaceful: "A smoking mitre. Bernardino Nozaleda, Archbishop of Valencia: casus belli for Spanish republicanism". Its author, Vicente Escrivá Salvador, a jurist with extensive experience, teacher and historian, assures that he noticed the character by chance, while researching the reform of civil marriage promoted by the Count of Romanones in 1906, which was responded to by the Archbishop of Valencia, Victoriano Guisasola, with a harsh pastoral response. 

A smoking miter

Title: A smoking miter
Author: Vicente Escrivá
Editorial: EUNSA. Ediciones Universidad de Navarra
Year of issue: 2023

"Faced with pressures and death threats from the Valencian Republicans, Guisasola was forced to temporarily abandon his episcopal see, and then I came across the figure of his predecessor and fellow Asturian, Bernardino Nozaleda," explains Vicente Escrivá,

The Archbishop Bermardino Nozaleda (1844-1927), who remained in the Philippines until 1902, was "legally and legitimately appointed by the Spanish government with the acquiescence and approval of the Holy See, and was prevented from taking possession of the Valencia mitre due to furious political opposition that vilified and slandered him. A unique case that I know of in the recent contemporary history of Spain," added Escrivá.

Omnes talks with the author on the eve of the presentation of his book this Wednesday in Madrid. The proceeds from the sale of the book will be donated by Vicente Escrivá to the foundation CARFwhich is organizing the event together with the publishing company EUNSA y Troa.

It is surprising that Archbishop Nozaleda was appointed by the government of Antonio Maura. Was it a government prerogative to appoint him to the See of Valencia?

-I would like to clarify that this is not a book on religious themes, nor a biography of Dominican Nozaleda. It is a work of political history, framed in that Spain of the Restoration enlightened by the Constitution of 1876, with milestones of such magnitude as the so-called "disaster of '98".

Indeed, the so-called "royalties" - among them the right of royal patronage (power to propose, appoint or veto high ecclesiastical positions by the State), was one of the "privileges" that Spanish liberalism inherited from the Old Regime, and wanted to maintain at all costs. It was one of the great contradictions of the Spanish liberals who only wanted to tame a Church that had a wide popular support and that, as they said, indoctrinated the simple people from the pulpit and the confessional. An effective instrument for this purpose was known as the "cult and clergy budget", a control mechanism at the whim of the liberal governments of the day. Its fixation and endowment, like a "sword of Damocles", always hung menacingly and was thus used by the liberal governments to "direct" the Catholic Church along the liberal path. 

The Holy See tried repeatedly since the pontificate of Pius IX to free itself from this royalist yoke. It did not succeed. Let us remember that this way of proceeding was maintained until the end of Franco's regime.

Can you summarize the serious accusations made against Bernardino Nozaleda? Such animosity has rarely been seen in Spanish history.

-They were many and serious. The republican press and a large part of the liberal press put together a story of falsehoods against the last archbishop of Manila. He was accused of being a traitor to the homeland, of being a bad Spaniard, of convincing the civil and military authorities to surrender the Philippines, of not providing spiritual aid to the Spanish soldiers, of conniving with the American troops, etc. 

It is striking that the serious accusations made against the person and conduct of Nozaleda were, for the most part, of a civil-patriotic nature, more in line with those typified in a Code of Military Justice than in a Code of Canon Law. His behavior as an ecclesiastic, as a high dignitary of the Catholic Church, hardly suffered any blemish or amendment in the media and political trial to which he was subjected.

How did the conservative leader's opponents "fit" the appointment?

-When Maura made public the appointment of Nozaleda as Archbishop of Valencia a few days after becoming President of the Council of Ministers in the month of December 1903 (short Government), the political adversaries of the conservative leader and especially the Republicans, considered it as a true provocation, a bravado of the one whom they identified with the most rancid clericalism. A real "witch-hunt" was declared against Maura and against the Dominican prelate, both from very wide sectors of the press and from the parliamentary tribune. 

The immediate objective was to prevent Nozaleda's appointment from becoming effective, as it finally happened. But the target was the conservative politician. Maura was the piece that both the liberal and republican opposition were eager to cash in on. The whole affair, the so-called "affair Nozaleda" became a real media circus.

Why then was Nozaleda chosen to occupy one of the most important archiepiscopal sees in Spain?

-Since the discovery of the Philippine Islands by Magellan (1521) and their definitive incorporation to the Spanish Crown after the arrival of Lopez de Legazpi in 1565, the process of evangelization of such a distant and vast territory began. The first to arrive were the Augustinians. They were followed by the Franciscans, Dominicans and later by the Jesuits. Unlike other overseas possessions such as Cuba, the preaching and missionary organization was carried out by the regular, not secular, clergy. Thousands of mission parishes were created in which the friars, in addition to spiritual assistance, exercised certain civil and administrative powers, given the scarcity of troops and lay people. The relations of the military authorities with the religious congregations settled in the colony were never entirely easy.

Nozaleda arrived in the Philippines with other Dominican companions in 1873. As a professor he taught at the prestigious University of Santo Tomas in Manila, founded at the beginning of the 17th century, of which he became vice-rector, and which today survives as one of the most important Catholic Universities in Asia. On May 27, 1889, at the age of forty-five, Leo XIII appointed him Archbishop of Manila. He soon denounced the anti-Christian and anti-Spanish activities of the Freemasons and the Katipunan (secret revolutionary association). On the occasion of the Spanish-American war of 1898, during the siege of Manila by the American troops, the religious remained all the time in the besieged city, helping in the provision of food and other resources to the Spanish troops.

Were you able to travel to Rome from Manila to see Leo XIII?

-Under the government of the Americans, Nozaleda remained in his archiepiscopal see until 1902, although in April of the previous year he traveled to Rome to present his resignation to the Holy Father and to give him an account of the state of the diocese. However, obeying the decision of Leo XIII, he remained in office for another year. In December 1903 he was proposed and preconized to the prestigious archdiocese of Valencia.

From the nuncio's reports it is clear that the opinion of the Roman Curia towards Nozaleda was excellent, considering him to be very intelligent, educated and endowed with a great pragmatic sense. He enjoyed an excellent reputation in Manila.

-The professor Aniceto Masferrer The report underlines that the republicans, through an anticlerical press with Jacobin roots and mobilizations, attacked the constitutional regime and in particular the monarchy and the Catholic Church. What was behind this reaction?

-I understand that another question can be deduced from that question: ¿was Spanish liberalism notoriously and at all times anticlerical? The answer, based on an analysis of the historical facts, must be clearly negative. Or at least, no more anticlerical than in other European countries where the liberal State was implanted and consolidated (it is enough to remember the III French Republic or the II German Reich with Bismark at the head, to give two examples). 

However, this does not prevent us from affirming that there were specific moments, sometimes prolonged, when the anticlerical phenomenon played an important role, and that certain rulers of that liberal Spain were convinced anticlericals, who adopted policies to the detriment of the Catholic Church, not so much out of hatred for it -which also existed-, but because of a pretension to secularize a society in which they perceived an excessive weight of the Church. The public presence of anticlericalism manifested itself in different ways in the nineteenth century, and was far from being homogeneous. By way of GuadianaThe "Liberal Triennium" (1835-1837), the "Progressive Biennium" (1854-1856), or the "Democratic Sexennium" (1868-1874).

Anticlericalism was a product of Jacobinism....

-At the end of the 19th century and the beginning of the 20th century, that revolutionary Jacobinism, a child of the French Revolution, will find its alter ego in republicanism, that republicanism of a rabidly anticlerical, antimonarchist, Volterian root, strongly influenced by Freemasonry and that will act not only outside the system of the "Restoration", but also within and against it.

This exacerbated anticlericalism sought to counteract an unquestionable fact: during the pontificate of Leo XIII (1878-1903), Catholicism would achieve an apostolic expansion and a flourishing that took the form of new and numerous foundations of religious and secular institutions. Many of those established in France, after the anti-religious policies of the III French Republic, would settle in Spain.

With the turn of the century, anticlericalism in Spain was on the rise, you write. What influence did the journalist and politician Blasco Ibáñez have in Valencia, and perhaps in Spain as a whole?

-Undoubtedly, one of its high points, in which the anticlerical phenomenon overflows the shores of public order, was the first decade of the twentieth century in Spain, and especially in the republican Valencia. "City without law" will be shouted in the Congress. The Republicans will become the ruling party in the main provincial capitals, among them and overwhelmingly in the Valencian municipal Consistory. From that moment on, they would put all their energies into putting into practice an accelerated policy of secularization of civil life. Any excuse was propitious for the followers of Blasco Ibáñez to take over the streets and disturb public order. 

The intimidation of any manifestation of religious worship was part of their political action. Emboldened by their growing presence in the streets and their initial political successes, from the daily newspaper The People (seconded from Madrid by El País o The Mutiny, The religious orders were the vanguard of God, and war must be declared against God", the press reproduced them in an attempt to awaken them.

How did Spanish Catholics react to these attacks, and did the Holy See view these anti-Christian manifestations with concern?

-Once the Constitution of 1876 was approved and some initial doubts were dispelled, the Spanish prelates accepted the liberal regime articulated by Cánovas del Castillo. Thus, on the occasion of the funeral of Alfonso XII, the Spanish bishops signed a pastoral letter supporting the legitimacy of the regency of Maria Cristina. The Spanish episcopate unconditionally seconded the directives of Leo XIII's magisterium, which was characterized by building bridges, by establishing a positive and fruitful dialogue between the Church and the world, between Catholicism and the "new times". 

Leo XIII, in his prolific magisterium, always rejected this clericalism, understood in the most pejorative sense of the term, that is, that which subjugates the legitimate rights of the State. To the credit of the Spanish bishops in those final years of the "Restoration", encouraged by the documents of the pontiff, there were numerous initiatives, both in the ecclesial and secular spheres: new foundations, apostolic activities of various kinds, promotion of the missions, expansion of the Catholic Circles.

 The so-called "religious question In the last century and a half, according to Masferrer, our coexistence and unity as a nation has been put to the test. Is the Nozaleda case that you analyze, the cry 'Die Nozaleda', an example of this?

-No doubt. The religious question, or we would say today after Vatican Council II, the concepts of religious freedom and secularism, in the framework of Church-State relations, is still widely misunderstood by large sectors of the population and politicians.

A secular state need not be hostile to the religious phenomenon. For this to be the case, one presupposition must be met: that it does not see the presence of this phenomenon in the public space, in the agora, as a danger to be combated. And here the so-called "conflicting secularization" comes into play: the role that religion should play in the political community. Many politicians today should take into consideration the words of the philosopher Jürgen Habermas: "Secularized citizens, insofar as they act in their role as citizens of the state, must not in principle deny religious worldviews a potential for truth, nor deny their fellow citizens who are believers the right to contribute to public debates using religious language". And so we are.

The authorFrancisco Otamendi

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Is there reason to give thanks?

Structurally, socially and globally speaking, it is perhaps more difficult for us today to find reasons to be thankful, reasons that, at the same time, are reasons to continue living and waiting.

November 21, 2023-Reading time: 4 minutes

This coming Thursday, November 23rd, we will celebrate the most important holiday in the United States; Thanksgiving Day. It is, as its name indicates, the day to give thanks, to give thanks, to remember and recognize reasons that motivate and justify the celebration of personal, family, social and national "thanksgiving".

Like so many other dates and celebrations in life, the materialistic, mercantilist and consumerist society has emptied of meaning and content the important dates for our society and for the world. Everything seems to be reduced to the commercial game of supply and demand. We celebrate without knowing what we are celebrating. In this case, we celebrate without discovering the reasons to be thankful or, if we know them, we do not give thanks.

Giving thanks

Gratitude is an essential dimension in the life of the human being. Gratitude is born from the possibility of discovering gratuity in life. Gratitude is born from the possibility of discovering gifts and presents that we all receive and have in life and that cannot be bought or sold. The discovery of what is free makes gratitude possible and gratitude makes joy and a happy existence possible for everyone.

Only the grateful person is happy. And he is grateful who discovers gifts in daily existence, reasons to give thanks. And there are many reasons to give thanks. Some because they make us happy, please us, do us good, and others because they teach us solidarity, tolerance, acceptance, understanding, forgiveness, etc., in the art of living.

This holiday, which is a national date and celebration, asks us to go out of our small interests, our small individual joys to be able to feel part of society, of the nation and of the entire human community. In this way, we will be able to ask ourselves about the reasons we have to be thankful, not only as human beings but as citizens of this nation and of the world.

The world today

While it is true that individually and as a family we will always find reasons to give thanks, structurally, socially and globally speaking, it is perhaps more difficult for us today to find reasons to give thanks, reasons that, at the same time, are reasons to continue living and waiting...

At this historical and social, political and economic juncture, at the national and global level, I ask myself, for example, if we can give thanks in the face of terrorism, in the face of wars (especially those of Russia-Ukraine and Ukraine), and in the face of the wars that have been waged against us. IsraelPalestine), to the thirst for revenge, to injustice and violence, to human cruelty and to so many forms of death.

Because to give thanks while ignoring the seriousness of the present historical situation in which we are all immersed worldwide, and which impacts us all in many ways, would be to err on the side of superficiality and frivolity.

Is it valid to give thanks today?

I wonder if a thanksgiving celebration is valid in the midst of crowds of brothers and sisters who live in conditions that are undignified and inhumane.

I wonder what truth, value and meaning is there in giving thanks in a nation and in a world that suffers from divisions, inequalities, intolerance and discrimination of all kinds?

Is it possible to give thanks in the face of the suffering of so many who have to leave their homes, their lands, their families, their homelands and submit to the inclemency of migrations in which everything is risked and almost always everything is lost, even life itself?

Is it possible to give thanks in societies with millions of men and women who live in abandonment and loneliness?

Is it valid to give thanks in a world in which public service, in political and government positions, has become an opportunity for illicit enrichment, corruption and contempt for the wellness common?

I ask myself: what sense does it make to give thanks in a world with privileged minorities living in comfort and waste, while millions of fellow human beings are sentenced to death before they are born, condemned to poverty and hunger, innocents condemned to an undignified life for lack of social opportunities? What sense does it make to give thanks in a world where millions of fallen suffer our indifference and lack of compassion? 

What is the meaning of our thanksgiving celebration in the midst of crowds of young people searching, disoriented, for their place in society and in the world, with broken families and lives lost for lack of values, in the midst of vices and vanities?

The meaning of thanksgiving

There are many more faces of concrete men and women who suffer and cry out for a chance on earth. There are many more anguish and painful situations that arise from the lack of respect for the dignity of the human being. 

All these faces, situations and questions should awaken our sleepy, comfortable and indifferent conscience, so that we ask ourselves about the meaning of our national celebration of thanksgiving. 

But, above all, to motivate us, with the commitment and effort of all, to build families, personal and family histories, interpersonal and social relationships, institutions and structures that fill us with hope for a better world than this one in which it was our lot to live. 

The current national and global moment calls - as rarely in history - for the awakened conscience and active solidarity of all men and women on earth. 

It is urgent that, among all of us, we build a nation and a world with reasons to give thanks, to be happy, to live with hope. It is urgent that we build a nation in which, one day a year and every day of the year, we live full of reasons to be thankful, to believe, to love, to be happy, to continue hoping...

The authorMario Paredes

Executive Director of SOMOS Community Care

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Spain

Cardinal Omella: "Reformist attempts that fragment coexistence in Spain are not valid".

The President of the Spanish Episcopal Conference has shown his willingness to collaborate in the work for social cohesion in the face of an evident social fracture. In his opening speech at the 123rd Plenary Assembly of the Spanish bishops, Juan José Omella stated that "reform is always necessary, but it must respect the legal mechanisms established for it".

Maria José Atienza-November 20, 2023-Reading time: 8 minutes

The plenary assembly of the Spanish bishops began on Monday, November 20, with several topics on the table: the socio-political fracture that marks the Spanish social context, the management of abuses in the Church and, in the background, the meeting with Pope Francis on the 28th to discuss the results of the visit to the Spanish seminaries. 

The Cardinal Archbishop of Barcelona and President of the Spanish Bishops, Monsignor Juan José Omella opened this Plenary with a speech focused on the challenges facing the Church in Spain at "a time marked by war, polarization and the economic, social and political crisis in our country." In this regard, he referred to "the more than 11 million people in Spain who live in a situation of social exclusion, or the almost 5 million, mostly adolescents and young people, who feel alone." 

Faced with a context that he described as "polarized", the president of the EEC made a call to remain "more united than ever" and stressed that "the world needs us to bear witness to the human and existential gain that comes from looking at reality from the perspective of faith". 

Signs of hope: youth and Synod

The president of the Spanish bishops pointed to the Synod as a sign of hope in the Church and society.

On this point, Omella affirmed that in the Synod "we have made an effort to overcome the temptation to be defensive or imposing, and we have made an effort to listen attentively to the one who speaks, paying special attention to the inner voice and to the motions that the Holy Spirit arouses".

An exercise of unity which, in the words of the Archbishop of Barcelona "is the great sign that the world is waiting for, the necessary condition for the world to welcome the proclamation of Christ carried out by the Church". 

The president of the EEC also mentioned the hope shown in the more than one million young people who participated in the recent World Youth Day in Lisbon.

A sign of hope for which the Archbishop of Barcelona has proposed "to renew our structures so that we are able to welcome these disoriented and thirsty youth in our parishes, movements, schools, universities, hospitals, Caritas centers and other institutions." 

"Educating for sexual responsibility is not abortion."

Education, in particular, the importance of accompanying children and young people and affective and sexual education was also present in the opening speech of this plenary.

Omella pointed to school dropouts, the loss of authority in the classroom and the growing problem of hypersexualization and violence aggravated by the misuse of screens.

On this point, the Archbishop of Barcelona appealed to "not deceive them with substitutes. Happiness in capital letters goes through love and not through pornography, through service and not through waiting for others to do it, through dedication and not through living for oneself, through sincere friendship and not through using people for my own good, through seeking the good of others and not through excluding those who do not think like me, through caring for the most fragile instead of mocking them (bullying) or leaving them alone to die of grief, through discovering one's true vocation and not through choosing according to money. To teach them that one cannot be happy apart from the other. That my happiness grows as the happiness of those around me advances." 

Omella stressed the challenge of affective sexual education of children and adolescents. At this point he stressed the need to "teach them to live everything responsibly, including sexuality. The sexual union between a man and a woman is an act that can be the source of a new life and, therefore, it is necessary to educate young people to act out of love and taking into account whether or not they can take responsibility for their actions, that is, whether or not they can accept a baby with dignity. To educate in responsibility is to know how to say no to having a relationship if one cannot welcome the life that could come. Educating in sexual responsibility is not abortion, but presenting the beautiful relationship between sexuality, love and life. To educate is to learn to know how to wait and, if one has not been able to, to teach to always assume the consequences of one's actions, as happens in all areas of life."

In this challenge, in fact, Omella has framed the congress ".Church in Education"which is scheduled to be held in Madrid on February 24, 2024. 

Condemnation of the extrapolation of sexual abuse data

"In no way do we intend to look for excuses or justifications to avoid any responsibility that may correspond to us as an Institution," continued the president of the Spanish bishops in relation to the management of the Church in Spain in the face of the abuses. 

Omella highlighted the ongoing work of "tightening and revising security and training protocols, as well as working closely with civil authorities to ensure that those responsible for these kinds of acts are brought to justice".

The president of the EEC mentioned the Report presented by the Ombudsman in Spain in which "the Church has collaborated by providing all the information at its disposal" and denounced the unfounded extrapolation of the data made by some media as a result of a survey conducted by GAD3 included in the Report.

"What is the purpose behind this nonsense?" wondered Omella who stressed that "it is especially worrying for us that this has generated a damaging image of our mission in general. It is unfair to attribute to them the evil caused by a minority. Such a situation is unacceptable and calls for a thorough and impartial review of the data to correct any bias that may have been maliciously extrapolated. We have reviewed the information on the referred survey provided by the Ombudsman in his report and, frankly, we find it impossible to have confidence in the veracity and reliability of such results."

An injustice in the face of which the president of the Spanish bishops reiterated his "esteem and consideration for the priests and religious of our Church" and made an "appeal to the Catholic faithful, encouraging them to show their appreciation and confidence in them". 

Spain, land of welcome 

The Archbishop of Barcelona recalled in his speech that 1 out of every 5 Spaniards today is of foreign origin. Spain is a land of welcome and "this has transformed Spanish society and, with it, our dioceses, parishes and ecclesial communities," Omella recalled. 

However, the reality of migration in Spain has a harsher face: irregular immigration and, especially, migration by sea, which often becomes a "tragic route that often ends in death, and is a deplorable destination when we are not able to offer humanly acceptable possibilities of reception and subsequent integration". The president of the EEC has described as "short-sighted" the policies of the Spanish and European public administrations in the face of the migratory reality. 

Socioeconomic problems 

The current socioeconomic outlook in Spain, marked by rising unemployment, the growing risk of social exclusion and inflation were also present in the opening speech of this plenary assembly.

The president expressed the EEC's willingness to collaborate with public administrations on several points: 
-Addressing labor precariousness from an integral perspective.
-Consolidate and develop a minimum income guarantee system.
-Improving access to decent housing
-Ensuring the protection of children and the family
-Advancing in the regularization of migrants. 

"All agreements are lawful if they respect the legal system."

Spain is currently going through some particularly intense days in the political and social spheres. The recent investiture pacts of the Spanish Government and their consequences on the legal system and social equality have not gone unnoticed at the beginning of this Assembly.

At this point, Omella called on "political leaders and social and opinion leaders to do everything in their power to lower the climate of social tension". 

The president of the Spanish bishops dedicated an eloquent paragraph to the government pacts to which he also added some off-script words. On this delicate point, the president of the Spanish bishops wanted to highlight his "call for social dialogue among all the institutions of Spanish society without cordons sanitaires or exclusions".

Although he did not explicitly refer to the amnesty, the Cardinal Archbishop of Barcelona made it clear that: "all pacts are lawful as long as they respect the legal system, the rule of law, the separation of powers of our democracy, ensure the equality of all Spaniards and guarantee the political, economic and social balance that we Spaniards have given ourselves in the Constitution of 1978, which culminated the intense path of the Transition".

Omella stressed the need for a common agreement that guarantees the equality of Spaniards and avoids social fractures such as the ones Spain is going through: "Any agreement that tries to modify the status quo agreed by all Spaniards in the 1978 Constitution should not only have the consensus of all the political forces of our parliamentary arc, but also the support of a very qualified majority of society, as established in the Constitution itself," said the president of the EEC.

Omella continued: "Otherwise, such pacts will only lead to greater division and confrontation among Spaniards. Immobility is not enough to stop any reform. But neither are reformist attempts that fragment coexistence in Spain. Reform is always necessary, but it must respect the legal mechanisms established for it, it must seek the common good of all and it must always have the consensus of the great majority of citizens". 

Juan José Omella "skipped" the script of his speech to ask the new president of the Spanish government to "work actively with all the political forces to recover social cohesion and devote all his efforts to stitch up the social wounds that have caused some of the recent investiture pacts".

Auza welcomes Ombudsman's report on abuses in the Church

For his part, the Nuncio of the Holy See in Spain wanted to emphasize three points: human dignity, freedom of conscience, education and the work done in favor of the elimination of sexual abuse in the Church. 

Bernardito Auza made a call to the "permanent task of paying attention to the variable aspects of people's lives, for which society must be made aware". Among these aspects, Auza highlighted the incidence of abortion, the situation of exclusion of more than 11 million people in Spain, the situation of so many migrants. 

Auza noted his interest in the work of the Plenary in relation to education "because of its relationship with moral education and conscience. In this regard, he referred to one of the topics to be discussed during these days: the proposal of the Order of the Discalced Carmelites for the declaration of St. Teresa Benedicta of the Cross (Edith Stein) as Doctor of the Universal Church and of the Episcopal Conference of England and Wales for the declaration of St. John Henry Newman as Doctor of the Universal Church. Both saints were cited by the Nuncio as examples that "help the man of today in the neuralgic center of his personal hesitations and vicissitudes".

Together with this freedom of conscience, the Nuncio expressed the hope that "the education that our schools provide will be a help in the formation of children and young people in the search for the truth that makes their freedom and conscience right".

Just as the bishops wanted to highlight some misinformation that arose from the presentation of the Report, the Nuncio wanted to thank "the Ombudsman and his team of experts for their work, and we express our commitment that the recommendations will be examined in greater depth, in collaboration with all the institutions and all people of good will". In particular, Auza highlighted "in a special way his "wise decision to place the victims at the center of the Report and at the heart of its recommendations".

Finally, the representative of the Holy See in Spain referred to the current socio-political situation in Spain, thanking the Episcopal Conference "which, accompanying the Spanish people in a democratic transition praised and admired by the concert of nations, is permanently committed to ensuring "its contribution to maintaining goodwill, harmony and coexistence in peace, in the service of all Spaniards. I trust that you and your collaborators will know how to accompany each situation with wisdom, prudence and solicitude".

Evangelization

11 reflections by Juan Arana on the laity, and 7 theses at CEU

Professor of Philosophy and academic Juan Arana pointed out at the XXV Congress of Catholics and Public Life that "it is time for the adult exercise of the Christian identity of the laity", reflecting on the role they will have in the life of the Church. The CEU meeting assumes the need to "re-evangelize", because "Western countries are today mission lands".

Francisco Otamendi-November 20, 2023-Reading time: 3 minutes

As with colors, seasons, or soccer teams, in the congresses Some will like one lecture better, others another; some will like the opening, others the conclusion. In the context of the 25th Catholics and Public Life CongressOn Saturday, Professor of Philosophy and member of the Royal Academy of Moral and Political Sciences, Juan Arana, gave a wide-ranging presentation entitled "The apostolic commitment of the laity in non-clerical times".

It would be too long to go over their arguments, historical and philosophical, but it would be enough to synthesize some of their ideas, which were later collected, as those of other speakers, in the Manifesto of the congress, made public on Sunday. 

These are about a dozen expressions of the conference of the philosopher from Seville that can mark part of his exposition.

1) We are witnessing a "progressive demoralization of the species". 

2) "Religion is a thing that is not improvised".

3) "The crisis of religious vocations and of faith reinforces the role that the laity will have in the life of the Church, and poses the supreme challenge of assuming in fullness the challenge of the common priesthood". 

4) "In an increasingly marginal situation for religion, the laity must be aware of all that the adult exercise of Christian identity represents, in a world that has become demoralized, that has lost its beliefs". 

5) "In addition to counting on the fundamental, that is, on God's help, we will have the advantage of the decline and death of clericalism", and the growing presence of "the laity of the post-clericalized era; I say post-clericalized, and not post-Christian".

6) "For a believer, the process of de-Christianization that we are going through is painful, especially when he considers the happiness and joy wasted by so many men and women who have no opportunity to live the liberating message of Christ. 

7) "The saddest thing in the history of relations between clergy and laity has been that the latter, the laity, have not always been able to distinguish the true shepherds from the wolves disguised as such". 

8) "It is definitely time for the laity". 

9) "We are facing a revitalizing challenge, a situation in which a Catholic can also see in the present circumstances an opportunity to renew and boost some dimensions of the faith that had not been sufficiently developed or that had lost part of their pristine strength". 

10) "When God speaks, we should listen with reverence, even if we don't fully understand". 

11) "When reason fails and faith walks in the dark, it is the propitious moment for hope, for the intimate conviction that if we trust in Christ, we will manage to walk on the waters without sinking".

"Re-evangelize" 

Following the development of the program of the XXV congress of the Catholic Association of Propagandists (ACdP) and the CEU, which this Sunday included a Mass celebrated by the Archbishop of Madrid, Cardinal José Cobo, the conclusions were made public in a press release. manifestoas has been customary in recent years. 

The final sentences focus on the fact that "we live in a secularized and therefore de-Christianized world. We have the duty to update the evangelical mandate of Christ, assuming the need to re-evangelize our own society and being aware that Western countries today are also mission lands".

It also concludes that "this new evangelization has a fundamental channel in the communitarian living of the faith, necessary to ensure that, personally, we can remain faithful in an adverse context and, socially, we can better contribute to the Catholic proposal, maintaining our Christian heritage as a living tradition to be transmitted to others". 

Seven points 

In summary, these are the remaining aspects of the manifesto.

- Spain is a nation in which Christianity is a substantial element of its very existence and culture. 

- Mary and the saints have been the main apologists for the faith.

- To be a loudspeaker and permanent denunciation of persecuted Christians.

- The work of man is the transcendental pillar of the whole social question, and the dignity of the person lies in the fact of being and in the fact that the community yearns for the common good, leaving the social projection as something intrinsic to man. 

- To defend and accompany all human beings in these circumstances, where their integrity and right to life are threatened. 

- The family is a privileged place for the transmission of the faith: from parents to children, between spouses, between siblings and also from children to parents.

- The school is an indispensable space for evangelization. Evangelization in education is not only a good for religious institutions, but fundamentally supposes a right for society as a whole, the exercise of its freedoms and the guarantee of democratic plurality.

The authorFrancisco Otamendi

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The World

St. John Lateran celebrates 1700 years

Mother and head of all the Churches of Rome and of the world, the Basilica of St. John Lateran celebrates its 1700th anniversary. The celebrations officially began on Thursday, November 9, the Solemnity of the dedication of the Basilica.

Antonino Piccione-November 20, 2023-Reading time: 3 minutes

Mother and head of all the Churches of Rome and the world, the Basilica of St. John Lateran celebrates 1700 years. "Mother" because "the Church is always mother, no one can invent the faith or save herself," said Cardinal De Donatis during the presentation press conference. And it is also "head" because it was Christ himself who entrusted this task to Peter. St. John Lateran "is the house of the Church of Rome where the Bishop of Rome, the Pope, has his chair, the seat from which he does not proclaim his own ideas but the Word of Jesus," the cardinal said, recalling that the last four popes, John Paul I, John Paul II, Benedict XVI and now Francis have always "insisted" that the Pope is first and foremost the Bishop of Rome.

The celebrations officially began on Thursday, November 9, the Solemnity of the dedication of the Basilica, with a Mass presided over by the Cardinal Vicar himself. The Lateran Chapter has promoted numerous initiatives, leading up to the Jubilee of 2025.

Among the first appointments in the calendar of the festive year, for which the Apostolic Penitentiary has issued a decree on the granting of plenary indulgence, will be a series of meetings (Nov. 14-21-28 and Dec. 5) curated by Msgr. Andrea Lonardo on the theme "From Constantine to the Avignon Exile," with visits to the guesthouse, the apse and the excavations. On December 17, at 9:00 p.m., the traditional Christmas Concert of the Choir of the Diocese of Rome will be held. On Saturday, January 20, 2024, there will be a meeting on the Dogmatic Constitution on Divine Revelation "Dei Verbum", and on the following day, Word Sunday, a Bible will be given away at the end of each Mass, accompanied by an invitation to read it as a family.

Beginning on February 18, the first Sunday of Lent, the parishes of Rome belonging to the prefectures of the diocese will make a Lenten pilgrimage to the baptistery and the cathedral until Palm Sunday to retrace the itinerary of Christian initiation. On April 7, Sunday "in albis", there will be a celebration to relive the baptismal dimension of Easter.

In addition to the Pontifical Mass, a "Concert of the Ascension" is scheduled for May 12 at 9:00 p.m., directed by Msgr:00 h, conducted by Monsignor Frisina; on June 2, on the occasion of Corpus Christi, there will be a procession with the Blessed Sacrament in the Adoration Chapel - it is also the 50th anniversary of the institution of Perpetual Adoration promoted in 1974 by Cardinal Poletti -; on June 24, solemnity of the birth of St. John the Baptist, solemn Vespers will be prayed, while on November 1, at 21.00 hours, will take place the concert "In hoc signo. Quadri di vita costantiniana" by the choir of the Diocese of Rome. The celebrations will conclude on November 9, 2024 with the Pontifical Office at 5:30 pm. The basilica will be open to visitors throughout the day.

It should also be noted that five ecumenical councils have been held in the basilica. On the occasion of the anniversary celebrations, the Office for School Pastoral Care and the Teaching of the Catholic Religion of the Diocese of Rome is organizing a competition entitled "The Lateran Basilica between Faith and History", aimed at schools of all levels in the diocese.

The aim is to promote the historical and cultural knowledge that the basilica has represented and continues to represent as Rome's cathedral, "Mater et Caput". "In these seventeen centuries," observes the director of the Office, Rosario Chiarazzo, "the Lateran Basilica has been and is the center of numerous events that have marked and continue to mark the civil and religious fabric of the city of Rome and of all of Christendom." The students will be entrusted with the task of expressing, with their own sensitivity through new technologies, some characteristic aspects of this long history".

The authorAntonino Piccione

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Culture

The multifaceted genius of St. Albert the Great

St. Albert the Great not only laid the foundations for reconciling Aristotelian philosophy with the Christian faith, but embraced a vast spectrum that transcended the limits of philosophical scholarship, including the natural sciences, from botany to metallurgy.

José M. García Pelegrín-November 20, 2023-Reading time: 3 minutes

Cologne, November 15, 1980. John Paul II has just arrived in the city of the famous Cathedral to commemorate the VII centenary of the death of St. Albert the Great (ca. 1200 - 15-11-1280). Known today by this nickname, his contemporaries called him "the German". The mortal remains of St. Albert lie about 200 meters from the cathedral in the church of St. Andreas, which is run by the Dominicans.

Kneeling before the tomb, John Paul II prayed: "O God, our Creator, author and light of the human spirit, you enriched St. Albert in his faithful following of Jesus Christ, our Lord and Master, with a profound knowledge of the faith. Creation itself was for him a revelation of your omnipotent goodness, as he learned to know and love you more deeply in the creatures. Likewise, he investigated the works of human wisdom, as well as the writings of non-Christian philosophers, which opened his way to an encounter with your joyful message. You especially enabled him with the gift of discernment to defend himself against error, to deepen his knowledge of the truth and to spread it among men. For this reason, you have made him a teacher of the Church and of all men.

Faith and reason

John Paul II then went to the cathedral, where he met with university professors and students. His speech anticipated a crucial theme for his successor, Benedict XVI: the relationship between faith and reason. St. John Paul II praised the efforts of Albert the Great in this regard: "Albert carried out the admirable appropriation of rational science, transferring it to a system in which it preserves and consolidates its own peculiarity, while remaining oriented towards the goal of faith, from which it receives its decisive approach. Alberto thus achieves the status of a Christian intellectuality, whose principles are still valid today". And he concluded by suggesting that the solution "to the pressing questions about the meaning of human existence" is only possible "in the renewed union of scientific thought with the power of faith, which impels man towards the truth".

St. John Paul II presented Albert the Great as a symbol of the reconciliation between science (or reason) and faith. In his time, he was a pioneer in this quest and can be considered the first scientist in the contemporary sense of the term.

The story of St. Albert the Great

Albert was born in Lauingen, on the banks of the Danube in Swabia (now part of the federal state of Bavaria with a population of just over 11,000). His life exemplifies the extraordinary mobility of the Middle Ages: in 1222 he lived with his uncle in Venice and Padua, where he studied liberal arts and possibly medicine. A year later, he entered the Dominican Order. He completed his novitiate in Cologne, where he studied theology and was ordained a priest. Subsequently, he taught and studied at various Dominican monastic schools in Hildesheim, Freiburg im Breisgau, Regensburg and Strasbourg.

During his studies he encountered the work of Aristotle. Albert sought to reconcile the natural philosophical thought of the Greek philosopher with the Christian faith. Thanks to him, the ideas of Antiquity returned to European culture after centuries of oblivion, which would have important repercussions for medieval and later philosophy. It would be a disciple of Albert, Thomas Aquinas, who would carry out the most important synthesis between Aristotelian philosophy and the Christian religion, giving a considerable impulse to scholastic philosophy. Thomas was a disciple of Albert in Paris, where he stayed for five years, beginning in 1243.

His experience at the University of Paris helped Albert to direct the "Studium Generale" of his order in Cologne, when he returned to this city in 1248. This was the germ of the University of Cologne, founded in 1388, so Albert the Great is considered the forerunner of the university. Today, a statue stands in his honor in front of the main building of the University of Cologne. During this time, the foundation stone of the famous cathedral was also laid on August 15, 1248.

"Magnus"

But his titles of doctor of the Church, "Magnus" and "doctor universalis" refer to his extensive knowledge - today we would say encyclopedic - of this Dominican, also in the natural sciences: he took advantage of the extensive travels referred to above to observe nature. Among other things, he carried out botanical, mineralogical and metallurgical studies, standing out for his systematic descriptions and alchemical experiments, such as the pure representation of arsenic. These achievements established him as one of the most important medieval natural scientists. For two years he was even bishop of Regensburg (Regensburg): from 1260 to 1262.

No other scholar of the 13th century surpassed Albert in universality of interests, knowledge and intellectual output. As a scientist, he strengthened the philosophical foundation of theology and advocated a philosophy independent of theology. He was ahead of his time in such fields as botany, zoology, geography, geology, mineralogy, astronomy, physiology, psychology and meteorology.

Seventy of his treatises are preserved, filling about 22,000 printed pages. The "Albertus Magnus" Institute has been working on a critical edition of his complete works since 1931.

St. Albert the Great was canonized by Pope Pius XI in 1931; his successor, Pius XII, declared him patron saint of natural scientists in 1941.

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The Vatican

"Trust liberates, fear paralyzes," Pope says

Loreto Rios-November 19, 2023-Reading time: 3 minutes

At the Angelus, the Pope reflected on this Sunday's Gospel: the parable of the talents. Francis pointed out two different ways of relating to God: "The first way is that of the one who buries the talent received, who does not know how to see the riches that God has given him: he trusts neither the Lord nor himself. (...) In front of him he feels fear. He does not see the appreciation, he does not see the trust that the master places in him, but he sees only the behavior of a master who wants more than he gives, of a judge. This is his image of God: he is not able to believe in his goodness, he is not able to believe in the goodness of the Lord towards us. That is why he blocks himself and does not allow himself to be involved in the mission he has received.

Let us then look at the second way, in the other two protagonists, who reciprocate their master's trust by trusting him in turn. These two invest everything they have received, even if they do not know at the beginning if everything will go well: they study, they see the possibilities and prudently look for the best; they accept the risk of taking a gamble. They trust, study and take risks. In this way they have the courage to act freely, creatively, generating new wealth.

Fear or confidence

The Pope summed up these two attitudes in this way: "This is the choice we have before God: fear or trust. Either you are afraid before God or you have confidence in the Lord. And we, like the protagonists of the parable, - all of us - have received talents, all of us, more valuable than money. But much of how we invest them depends on trust in the Lord, which frees our hearts, makes us active and creative in doing good. Let us not forget this: trust always frees, fear paralyzes. Let us remember: fear paralyzes, trust liberates. This is also true in the education of children. And let us ask ourselves: Do I believe that God is my father and entrusts me with gifts because he trusts me? And I, do I trust him to the point of taking risks without getting discouraged, even when the results are not certain or taken for granted? Do I know how to say every day in prayer: "Lord, I trust in you, give me the strength to move forward; I trust in you, in the things you have given me; tell me how to carry them out"? Finally, also as Church: do we cultivate in our environments a climate of trust, of reciprocal appreciation, that helps us to move forward together, that unblocks people and stimulates the creativity of love in all?"

Beatification of Civil War Martyrs

At the conclusion of the Angelus, the Pope recalled the martyrs of the Spanish Civil War who were beatified: "Yesterday in Seville, Manuel González-Serna, a diocesan priest, and his nineteen companions, priests and lay people, were beatified in 1936, in the climate of religious persecution during the Spanish Civil War. These martyrs bore witness to Christ to the end. May their example comfort the many Christians who in our time are discriminated against because of their faith. Let us applaud the new Blesseds!"

He also reminded the people of Myanmar, Ukraine and the Holy Land: "Peace is possible. Peace is possible. Peace is possible. Let us not resign ourselves to war! And let us not forget that war is always, always, always a defeat. Only the arms manufacturers win," he said after mentioning them.

World Day of the Poor

The Pope also recalled the World Day of the Poor, which is celebrated today: "Today we celebrate the VII World Day of the Poor, which this year has as its theme 'Do not turn your face away from the poor' (Tb 4,7). I thank all those in the dioceses and parishes who have carried out initiatives of solidarity with individuals and families who face difficulties in getting ahead.

Finally, he also asked, as usual, that prayers be said for him.  

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The World

Bishop Juan Ignacio ArrietaThe Code of Canon Law still responds to the needs of the Church".

The Secretary of the Dicastery for Legislative Texts, Monsignor Juan Ignacio Arrieta, highlights the key points of the Code of Canon Law, which this year celebrates its 40th anniversary in the Catholic Church.

Antonino Piccione-November 19, 2023-Reading time: 3 minutes

With the Apostolic Constitution Sacrae Disciplinae Leges of January 25, 1983, St. John Paul II gave the green light to the promulgation of the new Code of Canon Law (CIC). This norm, enriched and updated on various points, is the one that currently governs the Catholic Church. On the occasion of this anniversary, the Alma Mater Studiorum University of Bologna hosted a congress to reflect on the meaning and implications of this legislation.

Cardinal Matteo Maria Zuppi (Archbishop of Bologna and President of the Italian Episcopal Conference), Dominique Mamberti (Prefect of the Supreme Tribunal of the Apostolic Signatura) and Pietro Parolin (Secretary of State of His Holiness Pope Francis) were among the personalities who participated in this meeting whose conclusions were entrusted to Monsignor Juan Ignacio ArrietaThe Secretary of the Dicastery for Legislative Texts, whom Omnes was able to interview on this occasion. 

A In the course of these 40 years, what signs has the code shown and what witness has it proposed in its role of disciplining the life of the Church? 

-The Catholic Church presents herself to the world as a society organized within a theological reality, but she operates in history and cannot do without a juridical order. A very peculiar order, precisely because it is called to be coherent with the theological dimension of the Church.

Unlike state law, Canon Law presents the characteristic of universality, having to unify diverse cultures and sensibilities.

This is the meaning of the Code of Canon Law: both the first, that of 1917-18, adopted in order to overcome the old system, which was very articulated and difficult to apply; and the second, conceived after the Second Vatican Council and promulgated in 1983. The latter code is really based on a profound ecclesiological reflection to ensure substantial stability and a general framework for what Pope John Paul II described as the translation in juridical terms of the doctrine of Vatican II. With the possibility for the bishops to apply the provisions contained in the Code according to their culture, in a perspective of decentralization within the framework of the unity proper to the Catholic Church. 

The Code has undergone quite a few changes. Can you mention the most significant ones? 

-In the forty years since the promulgation of the Code, the evolution of the canonical order has continued in line with the magisterium and advances in doctrine. In the first place, the modifications have affected norms not fully treated in the Code, such as the Roman Curia and other sources of law, including Concordats and agreements with States and international organizations.

Moreover, unlike that of 1917, the 1983 Code had to take into account, as has been pointed out, due to the doctrinal necessity of the episcopate of the last Council, the role of the particular legislators, beginning with the diocesan bishops and the Episcopal Conferences.

The amendments to some parts of the Code, especially in the area of the marriage annulment process and in the criminal law (book VI)The new system, put to the test by the scandal of clergy sexual abuse of minors, has recently undergone a complete overhaul. 

According to Cardinal Zuppi, "the normative apparatus promulgated in 1983, inspired by the teachings of the Second Vatican Council, is adequate for contemporary ecclesial society". Do you agree? 

-In general, the reforms implemented have demonstrated the integrity of the original framework, i.e., necessary modifications and updates can be introduced without damage to the Code as a whole. Precisely because it is closely based on conciliar doctrine, the 1983 Code retains its validity and still responds today to the needs of the Church's mission. 

Following the experience of the CIC, one cannot but look to the future, with the Church's commitment to address new challenges with consideration and determination. What role should Canon Law play in the Church's synodal journey? 

-Some reform proposals have been discussed for a long time in the doctrine, without taking into account the broad impact that a wider reception of the principle of synodality and the greater participation of all the faithful in the institutes already foreseen by the Council and included in the Code could have on ecclesiastical institutions.

On the one hand, it may be necessary to make an adjustment in real estate regulations, in the name of the need to pay greater attention to what is happening in the contemporary world.

From this point of view, a greater professionalization of the subjects working in these areas is desirable, with a more prominent role for the laity in terms of their full participation in the governance of local realities.

As a concrete matter, in the area of synodality, the new statutes of the pastoral councils of the diocese of Rome, which went into effect in September and were desired by Pope Francis to better pursue the participation, communion and mission of the entire People of God, could be of help as a model to be applied in many dioceses. In the background, finally, there is the always open issue of the balance between privacy and transparency.

The authorAntonino Piccione

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Integral ecology

Poverty in 2023, how does the Catholic Church respond?

On November 19, 2023, the Catholic Church celebrates the World Day of the Poor. This article identifies the Church's current response to address the situation of need faced by millions of people.

Paloma López Campos-November 19, 2023-Reading time: 4 minutes

The Catholic Church has always been concerned about people living in poverty. For this reason, every year it celebrates the World Day of the Poor, which in 2023 will be commemorated on November 19. For this occasion, Pope Francis chose as his motto "Do not turn away your face from the poor", expressed in the message published on June 13 for this day.

The Holy Father warned that "we are living in a historical moment that does not favor attention to the poorest. The current pace of life, "the call to well-being," leads to suffering being put "in parentheses." For the digital generation, the Pope said, "the poor become images that can be moving for a few moments, but when they meet in the flesh and blood in the street, then annoyance and marginalization intervene".

But the reality is that the poor are not just an image. The World Population Review website estimates that some 700 million people live in poverty. According to the English sociological researcher Benjamin Rowntree, a person is in this situation when the total disposable income does not satisfy the minimum necessary for subsistence.

Poverty figures

It is difficult to find up-to-date and reliable data on the poverty rate in countries. Many states make up the data, in order to pretend that the rate is much lower than it really is. Despite this, there are platforms and organizations that strive to provide reliable figures to make the situation known.

According to "World Population Review", 76.8 % of the population in Equatorial Guinea does not have sufficient resources to cover their basic needs. However, these data are from 2006. Close to that number is the rate of South Sudan, which in 2019 had 76.4 % of population in poverty.

While it is true that millions of people do not have enough to live on, the "World Bank" says that poverty is decreasing. But it is also true that 85 % of the population lives on less than $30 a day. To get a more or less global idea, this is the number of people living in extreme poverty in some countries:

-Chile: 143,277

-Spain: 374,152

-United States: 3.28 million

-Mexico: 4 million

-Philippines: 5.38 million

-Brazil: 11.37 million

-India: 136.81 million

(Source: World Bank Data)

Initiatives in the Church

In the face of all this, what is the Catholic Church doing? Pope Francis is an advocate for the poor who has spoken out many times. In 2013 he mentioned that "among our tasks, as witnesses to the love of Christ, is to give voice to the cry of the poor."

On the other hand, the Holy Father has also stressed the need for action. On the First World Day of the Poor, November 19, 2017, Francis chose as his motto: "Let us love not in word but in deed."

The Catholic Church, aware that actions matter, has a multitude of initiatives to address poverty. One of them, perhaps the best known, is "Caritas". This organization is "a service to the community". As its own website states, "Caritas" "responds to disasters, promotes integral human development" and seeks to end poverty and conflict.

Among the various projects of "Caritas" around the world are assistance in areas damaged by natural disasters and war; the distribution of food, medical care around the world; the reception of migrants; and the promotion of programs for the development of just systems to escape poverty.

Another initiative within the Church that works on behalf of people in need is the "The Church in Need.Community of Sant' Egidio". This international movement is made up of "men and women of different ages and backgrounds who are united by a bond of fraternity based on listening to the Gospel and working voluntarily and freely for the poor and for peace". The main action of this community for the poor is the accompaniment and school assistance to children, although they also work to welcome other groups in need, such as the elderly, prisoners and the sick.

Less well known, but of great value, is "Christ in the city"The spirit of this association is to train young missionaries who work in ministry to the poor, bringing friendship, faith and help to the homeless. The spirit of this association is to train young missionaries who work in ministry with the poor, bringing friendship, faith and help to the homeless.

The Pope and people living in poverty

It is well known that Francis personally promotes several initiatives to help people who lack the necessary resources. The Pope organizes several times a year lunches with poor people at the Vatican. The Holy Father receives thousands of people in the Paul VI Hall and this November 19 he has sent out the invitation again.

Francis has also asked that the Vatican health center extend its hours between November 13 and 18. During those days, on the occasion of the World Day of the Poor, health personnel attended to the poor free of charge. The Zenit news agency reports that general and specialized medical examinations, vaccinations and medications were offered. In addition, the Dicastery for Evangelization has been responsible for paying the bills of some families with minimal incomes.

In addition, the Apostolic Almshouse has showers open every day (except on days of general audiences or large celebrations) for those in need. The poor who come receive clean underwear, personal hygiene products and a towel. In addition to the showers, a free hairdressing salon is open every Monday from nine in the morning to three in the afternoon.

All these initiatives have a common goal, which is to welcome people who are in need of resources. Thus, little by little, the desire expressed by Pope Francis in 2020 is being fulfilled: "The silent cry of so many poor people must find the people of God on the front line, always and everywhere, to give them a voice, defend them and stand in solidarity with them in the face of so much hypocrisy and so many unfulfilled promises, and invite them to participate in the life of the community."

Evangelization

Pope asks for "cordial coexistence", and Nuncio Auza more "public presence".

The Holy Father Francis has sent a message to the participants of the XXVth Catholics and Public Life CongressThe meeting, held in Madrid, "to promote in Spanish society" "respect for the dignity and rights of individuals, the pursuit of the common good, the promotion of freedom, cordial coexistence, solidarity and peace".

Francisco Otamendi-November 18, 2023-Reading time: 3 minutes

At the inauguration of the XXV Catholics and Public Life Congressfocused on the evangelization and promoted by the Catholic Association of Propagandists (ACdP) and the San Pablo CEU University Foundation, the nuncio of His Holiness in Spain, Bernardito Auza, read a message from the Pope to the participants, in which he encouraged them to "promote in Spanish society, with a Christian conscience and in coherence with it, the values that nestle the temporal order in respect for the dignity and rights of persons, the search for the common good, the promotion of freedom, cordial coexistence, solidarity and peace.

The Pope's nuncio, Monsignor Bernardito Auza, said that the Christian presence in public life "cannot remain in the intimate sphere of conscience, in the sacristy, in the sphere of family life" but "extends to public life", and defined the congress as "a meeting with deep roots, which brings together the different sensibilities of Catholics and helps us to emerge from paralysis and inertia, to act in the public sphere".

Mons Auza also recalled that the term politics comes from the Greek word polis (people) so that participation in politics is "at the service of the common good of all citizens". "The Christian message is a proposition, not an imposition", "evangelizing is the first and foremost task of the Church", and according to the Pope, the main notes of this evangelization are mercy, the Eucharist and synodality", added the nuncio.

In this line of mercy, Nuncio Auza recalled that when the Pope was once asked how he defined himself, Francis answered: "I am a sinner", and added that the papal motto is "Miserando atque eligendo". The Nuncio also pointed out that "love for the Eucharist has always been the summit of Christian life", and that "in the Eucharist, Jesus gives us life".

"Fan the flame and get involved."

Shortly before, the National Consiliary of the Catholic Association of Propagandists (ACdP) and Archbishop Emeritus of Burgos, Fidel Herráez, reflected on "the identity, mission and commitment as action" of Catholics, encouraging us to "get involved" in line with the Exhortation Evangelii Gaudium of Pope Francis. Now it is necessary to "fan the flame" and "go out with new impetus to the public square, despite the difficulties of today and precisely because of them".

The director of the congress, Rafael Sánchez Saus, explained in the presentation that it is a moment of encounter "opportune to look back and take it forward, raise our gaze and make new resolutions". A meeting point that, he stressed, "has the desire to propose to society the value and Christian power, to cement unity and seek ways of projection towards society as a whole. To bring the light of the Gospel to all the folds of society". 

Finally, to conclude the inauguration, the president of the ACdP and CEU, Alfonso Bullón de Mendozahas made a brief overview of the 25 editions of the CongressThis has been possible "thanks to the commitment and dedication of those who have directed it, to all those who have taken part in its sessions and to all those who, with their attendance, have given it meaning". 

The first intervention was a lecture by Jaime Mayor Oreja, president of the CEU Royal University Institute of European Studies, who gave the first lecture at the 1st Catholics and Public Life Congress on November 5, 1999, when he was Minister of the Interior. 

European and American support for the Holy Land

Next, educational experts analyzed the Congresses on Catholics and Public Life, held in Puerto Rico and Chile, moderated by Professor Maria Solano, and in the afternoon, the Ambassador of the League of Arab States in Spain, Jordanian Malek Twal, presented by Professor Antonio Alonso. 

Malek Twal noted that "Christians have always been an integral component of our local communities," and will continue to be so in the Holy Land, "despite the current difficulties," although he pointed out that their permanence will depend on the support that Europe and America give to Christians and their Muslim brothers." 

The ambassador of the League of Arab States called for "a strong political involvement of the West to solve the political problems, especially in the Palestinian question, and also economic solidarity to face the problems of poverty, poverty in the Palestinian Territories, the lack of access to education, the lack of access to health care, the lack of access to education, the lack of access to education, and the lack of access to health care for the Palestinian people.

unemployment and malnutrition.

The congress continues with various conferences and workshops, and closes on Sunday with the intervention of Magnus MacFarlane-Barrow, Princess of Asturias Award for Concord 2023 and the reading of the Manifesto.

The authorFrancisco Otamendi

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The Vatican

Mensuram Bonammeasures consistent with the faith for Catholic investors

One year after the publication by the Pontifical Academy of Social Sciences of the text "Mensuram Bonam", the first international conference to discuss and share on faith-based investment and "Mensuram Bonam" was held in the Vatican on November 2 and 3, 2023.

Michele Mifsud-November 18, 2023-Reading time: 3 minutes

One year after the publication by the Pontifical Academy of Social Sciences of the text Mensuram Bonam, a text which is non-binding for Catholic investors, but which constitutes guidelines consistent with the faith, I would like to reflect on this text, having participated in the first international conference meeting to discuss and to share about faith-based investing and Mensuram Bonam, on November 2 and 3, 2023 in the Vatican.

As just mentioned, the Mensuram Bonam document, from the Latin "good measure", taking up the words of Jesus in the Gospel of Luke, does not have the presumption of dictating rules and obliging investors to follow indications in an unambiguous manner; Mensuram Bonam is instead a set of quotes from the Holy Scriptures and the Popes' invitations and guidelines both for acting responsibly in finance following religious faith and for provoking reflections.

The reflections can start, for example, from the investment selection criteria, starting from the exclusion of all those economic and financial activities that are in contrast with the principles of the social teaching of the Church, such as human rights and the dignity of the human person, from which the principle of the common good derives from, which together with common interests generate solidarity and social justice; the principles of subsidiarity and inclusion of the most vulnerable people derive from the dignity of the person; finally, sensitivity towards the care of our common home and the awareness of an integral ecology arise.

But investments based only on the criterion of exclusion of economic and financial activities in conflict with Catholic principles would be based on reductive evaluations and not generative of something positive. In fact, the Mensuram Bonam document is a text that does not want to limit by excluding but instead wants to lead to the creation of opportunities for human and ecological growth, integration and commitment.

In my opinion, commitment is the spirit that Mensuram Bonam wants to inspire, the commitment to achieving positive results, not to maximize the results of investments but rather to optimize these results. In concrete terms, a screening of the securities in which someone invests is applied after having passed the necessary step of excluding securities in conflict with the faith, and then moves on to searching for the securities and investments not that maximize, that is which simply allow an investor to earn as much as possible seeking maximum profit, but which instead optimize by also generating the growth of people on this earth.

Earth that was entrusted to us not because we exploit it, but because, with a work that respects the dignity of all people, we can achieve improvement in all fields of life.

Therefore in investments, we will not look for the best companies among the virtuous ones, we will not limit ourselves to a screening based on best in class but on best effort. The positive screening achieved will be based precisely on best effort, commitment and involvement with the aim of investing in companies with which someone can have an impact. This positive impact on society, human life and ecology can be achieved first and foremost with dialogue, with a commitment to an approach towards the integrity of the human being and respect.

The best practices must then lead to a search for an improvement of conditions in the perspective of future generations with the dedication for a change by investing in the value of economic activities and counteracting the “sterility” of good theories that clash with bad practices, because investments can bring benefit or harm.

One way in which investments can bring benefits is with the social impact investment strategy or Impact Investing, which generally concerns Private Equity, Venture Capital and green infrastructure.

Impact investing is widely used by institutional Catholic investors because it aims to combat the social inequalities of the populations of the poorest and most disadvantaged areas of the world while still generating a financial return.

Mensuram Bonam raises all these thoughts for investors, not only for Catholic investors but also for those who share the values ​​expressed in this text.

As a Catholic I believe that values ​​are present in everyone's consciences, as children of God and created in His image, so the choice to express and not repress the values ​​inherent to human beings remains up to the free decision of each investor.

The authorMichele Mifsud

Assistant Econome General of the Congregation of the Mission of the Vincentian Fathers, registered financial and investment advisor.

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